Michael Wynn's Occult Reference Library
THE CIRCLE,THE CIRCLES

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he south, facing south. step 4 now in the south repeat step 1 and step 2, but vibrate: ah-doh-nye step 5 draw the brilliant white line connecting the pentagram in the south to the west and repeat step 1 and step 2, but vibrate: eh-heh-yeh step 6 draw the brilliant white line connecting the pentagram in the west to the north. now in the north repeat step 1 and step 2, but vibrate: ah-glah complete the circle by connecting a white line from the north to the east where you began. then, moving in the same clockwise direction, return to where you started the ritual; if you have an altar in the center of the four quadrants, then stand behind that. you should once again be facing east. if you do not have room for a circle, simply pivot where you stand. step 7 now visualize the brilliant white cir

h the star, visualize the star becoming even brighter. step 6 now say: go to _with light so warm and mild. as it is desired, so shall it be!"step 7 now visualize the person that you are helping. see the light. step 8 99 perform the l.b.r.p. to seal the magical work. note: be sure to record results in your ritual diary for future reference. in the 0=0 grade, we give you a basic tarot spread called the circle spread divination. the reason that we give you this spread in the neophyte grade is because most of the people attracted to the order have practiced some form of magical operation. whether they have come from wicca or low magic, even some forms of ceremonial or high magic, they need a system of divination that will tell them the karmic consequences of any magical operation. the circle s

orms of ceremonial or high magic, they need a system of divination that will tell them the karmic consequences of any magical operation. the circle spread divination is designed to do exactly that. it is designed to give you a basic idea of the probable outcome of any magical operation, but more importantly, the influences around you and the situation. in this lesson we are not going to teach you the circle spread divination, for this is found in another part of the book. however, we will emphasize again the need for learning and mastering this divination. in future grades of the order, you will learn extensively the esoteric, 101 alchemical, and literal meanings of each card of the tarot. it is all based on the esoteric writings of great western minds as well as the golden dawn system of

you memorize the basic nature of these cards at this time for you will study them in depth in the higher grades to come. but because many of you, as stated earlier, have had some experience in practical magical application, we give you this as a way to understand karmic consequence. so, the following list is a list of the twenty-two major arcana, and we are only covering the major arcana because the circle spread divination is a spiritual divination in that it only talks about the spiritual nature of a particular action. don't underestimate that. let's not forget the emerald tablet that states, as above so below,"for the things that manifest in the higher planes of existence must eventually filter down into the physical world. therefore, if we have negative cards surrounding us or the sit

surrounding us or the situation in the higher planes of existence, we will eventually find that these influences work their way into our physical lives and can either bring reward or havoc. remember that the idea of self mastery is that you are responsible for your own universe, you are responsible for your own world. so, a lot of practitioners in the hermetic order of the golden dawn like to use the circle spread on a fairly regular basis to get an idea of what kind of influences are around them and utilize the reading to adjust the ritual work accordingly. we will share with you the basic meanings (keep in mind that these do not have to be memorized although it would be to your benefit) both right side up and reverse. this is one of the few spreads in the hermetic order of the golden daw

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

teful to the gods; tettau and temme preuss. sag. 42. saceifice, 55 garlanded and adorned for sacrifice. a passage in the edda requires gold-horned cows, saem. 141; and in the village of fienstadt in mansfeld a coal-black ox with a white star and white feet, and a he-goat with gilded horns were imposed as dues^ there are indications that the animals, before being slaughtered, were led round within the circle of the assembly that is how i explain the leading round the benches, and^^e' circuituni currere, pp. 51, 52 perhaps, as among the greeks and romans, to give them the appearance of going voluntarily to death (see suppl. probably care had to be taken also that the victim should not have been used in the service of man, e.g, that the ox had never drawn plough or waggon. for such colts and

ials in their historical sequence. 100 gods. then the only question that can ftirly be raised, is: whether the gods of the north, no longer disputable, hold good for the rest of teutondom? to say yea to the question as a whole, seems, from the foregoing results of our inquiry, altogether reasonable and almost necessary, a negative answer, if it knew what it was about, avould try to maintain, that the circle of norse gods, in substance, were formerly common to all germany, but by the earlier conversion were extinguished and annihilated here. but a multitude of exceptions and surviving vestiges would greatly limit the assertion, and materially alter what might be made out of the remainder. in the meanwhile a denial has been attempted of quite another kind, and the opinion upheld, that those

ler, gen. hies, appears from this to have been the older name, in use among the giants, by which oegir is spoken of in sn. 79, and after which his dwelling-place was named hles-cy (sicm. 78^ 159^ 243, now liissoe in the cattegat. 4 (forniotr. of this hler i have nothing more to tell (see suppl, but his father forniotr. has left a notable trace of himself behind; he belongs even less than oegir to the circle of ases, being one of the older demonic giants, and proving that even these demigods or personified powers of nature must also have borne sway among the teutonic races outside of scandinavia. forniotr is to be explained, not as for-niutr primus occupans, but rather as forn-iotr, the ancient lotr (rask, afhand. 1, 78, a particularly apt expression for those giants, and closely connected

this work: it is the only way we can find connecting points for many a thread that otherwise hangs loose. all nations have clothed their gods in human shape, and only by way of exception in those of animals; on this fact are founded both their appearances to men, or incarnation, their twofold sex, their intermarrying with mankind, and also the deification of certain men, i.e, their adoption into the circle of the gods. it follows moreover, that gods are begotten and born, experience pain and sorrow, are subject to sleep, sickness and even death, that like men they speak a language, feel passions, transact affairs, are clothed and armed, possess dwellings and utensils. the only difference is, that to these attributes and states there is attached a higher scale than the human, that all the

3 8 INITIATION CEREMONY

natures. these are again subdivided into 36 rays representing the 36 decanates or sets of 10 degrees in the zodiac, and these again into 72 typifying the 72 quinaries or sets of 5 degrees and the 72 fold name shem- ha-mephorasch. thus the sun itself embraces the whole creation in its rays. the 7 hebrew yods on each side falling through the air, refer to the solar influence descending. the wall is the circle of the zodiac and the stones are its various degrees and divisions. the two children standing respectively on water and earth, represent the generating influence of both brought into action by the rays of the sun. they are the two inferior or passive elements, as the sun and the air above them are the superior and active elements, of fire and air. furthermore, these two children resembl

ctive elements, of fire and air. furthermore, these two children resemble the sign gemini, which unites the earthly sign of taurus with the watery sign of cancer and this sign was by the greeks and romans referred to apollo or the sun. hiero: returns to place. heg: leads theoricus to west. hiereus (showing 1st tablet) the astrological symbols of the planets are derived from the 3 primary forms of the circle, the crescent and the cross, either singly or in combination. the circle denotes the sun and gold, the crescent the moon and silver, respectively, analogous to the red and the white alchemical natures. the cross is the symbol of corrosion and the corrosion of metals is usually of the complementary color to that which they naturally approximate. thus, copper which is reddish becomes gree

the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life it embraces nine of the sephiroth, exclusive of kether. yesod and malkuth form the triangle below, the former the apex the latter the base. like the caduceus it further represents the 3 elements of water, air and fire. the crescent is the water which is above the firmament; the circle is the firmament and the triangle the consuming fire below, which is opposed to the celestial fire symbolized by the upper part of the caduceus. heg: places admission badge aside and leads theoricus to hierophant and then returns to his place. hiereus: heg: rise and face inwards towards the altar. hiero (rising and facing inwards to the altar) before you is represented the symbolism of

4 7 INITIATION CEREMONY

e middle pillar of the sephiroth, because that is the reconciler between the fires of geburah and severity, and the waters of chesed or mercy, and hence it is said in the new testament, that it is a type of christ, the reconciler. and the serpent is of brass, the metal of venus, whose sphere is called nogah or external splendor, as shown further in the alchemic symbol of the planet venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the celestial serpent of wisdom. but the s

al paths. hiero: heg: pract: move to the west of altar. heg: before you upon the altar is the 16th key of the tarot which symbolically resumes these ideas. it represents a tower struck by a lightening flash, proceeding from a rayed circle and terminating in a triangle. it is the tower of babel struck by the fire from heaven. it is to be noted that the triangle at the end of the flash issuing from the circle forms exactly the astrological symbol of mars. it is the power of the triad rushing down and destroying the columns of darkness. three holes are rent in the walls, symbolizing the establishment of the triad therein, and the crown at the summit of the tower is falling, as the crowns of the kings of edom fell, who are also symbolized by the men falling headlong. on the right hand side of

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

n, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the ye

winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces by using the appropriate tools and substances. similarly, you might begin a chant, a medley of goddess names or a mantra of power linked with the theme, or a slow spiral dance around the circle. you could try drumming or tying knots either on individual cords or in a group, creating a pattern with the longer cords of fellow witches, perhaps looped around a tree. the action of the magick is limited only by the environment and your imagination. you may find that improvisation enters quite spontaneously as the energies unfold and spiral. movement is the key to this stage. raising

e working alone, then, holding a long, silk scarf in either hand, move around the tree with your hands rising and falling in a spiral path to create swirls of energies, the most ancient of the mother goddess sacred geometric forms, while chanting and dancing. if you are with friends, join hands around the tree and pass the light and energy between you from hand to hand, deosil, until you can feel the circle of light (you may even see luminous energy transferring from hand to hand* begin to circle the tree deosil, reciting faster and faster: tree power, earth power, sun shower and light, encircle me, enfold me, goddess radiance bright. if you do not want to use the goddess as a focus for your magick, you can substitute the word 'god' or say 'golden radiance bright. you can also create your

se impromptu ones you make- such as the top of a standing stone with a circle of your favourite crystals, or a rock on the beach with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal ma

idwen, innana, shakti, yoruba, danu, kali and aine, protect, empower and inspire this magical endeavour. you can embellish the casting ceremony as much as you like, perhaps drawing pentagrams in the air at the four main compass points, and combining this with lighting the four elemental candles. some practitioners like to cast a circle and then welcome other members of the group to enter, sealing the circle with a diagonal up-and-down slashing movement of their power hand (the one they write with, or a wand or an athame (an athame is a double-edged knife used in formal rituals. it represents air and is placed in the east of the circle. as well as drawing circles, it may be used to conduct magical energies into a symbol) but i think it is more powerful if one person actually walks around th

ABRAMELIN1

rmed in an unconsecrated place, without any magical circle having been traced for defence, the invocation to visible appearance of such fearful potencies as amaymon, egyn, and beelzebub, would probably result in the death of the exorcist on the spot; such death presenting the symptoms of one arising from epilepsy, apoplexy, or strangulation, varying with the conditions obtaining at the time. also the circle having been once formed, let the evocator guard carefully against either passing, or stooping, or leaning beyond, its limits during the progress of the exorcism, before the license to depart has been given. because that, even apart from other causes, the whole object and effect of the circle working, is to create abnormal atmospheric conditions, by exciting a different status of force w

rcle having been once formed, let the evocator guard carefully against either passing, or stooping, or leaning beyond, its limits during the progress of the exorcism, before the license to depart has been given. because that, even apart from other causes, the whole object and effect of the circle working, is to create abnormal atmospheric conditions, by exciting a different status of force within the circle to that which exists without it; so that even without any malignant occult action of the spirits, the sudden and unprepared change of atmosphere will seriously affect the exorciser in the intensely strained state of nervous tension he will then be in. also the license to depart should not be omitted, because the evil forces will be only too glad to revenge themselves on the operator for

even without any malignant occult action of the spirits, the sudden and unprepared change of atmosphere will seriously affect the exorciser in the intensely strained state of nervous tension he will then be in. also the license to depart should not be omitted, because the evil forces will be only too glad to revenge themselves on the operator for having disturbed them, should he incautiously quit the circle without having previously sent them away, and if necessary even forced them to go by contrary conjurations. i do not share abraham s opinion as to the necessity of withholding the operation of this sacred magic from a prince or potentate. every great system of occultism has its own occult guards, who will know how to avenge mistaken tampering therewith. introduction xviii at the risk of

who wishes to receive an oracle from a spirit, be chaste, pure, and sanctified; then a place being chosen pure, clean, and covered everywhere with clean and white linen, on the lord's-day in the new of the moon, let him enter into that place clothed with white linen; let him exorcise the place, bless it, and make a circle therein with a consecrated coal; let there be written in the outer part of the circle the names of the angels; in the inner part thereof write the mighty names of god; and let be placed within the circle, at the four parts of the world,9 the vessels for the perfumes. then being washed and fasting, let him enter the place, and pray towards the east this whole psalm: blessed are the undefiled in the way, etc. psalm cix. 7 probably an error for hexagram or hexangle. 8 proba

am or hexangle. 8 probably an error for pentagrams, or pentangles. 9 ie, the cardinal points, or quarters. introduction xxiv then make a fumigation, and deprecate the angels by the said divine names, that they will appear unto you, and reveal or discover that which you so earnestly desire; and do this continually for six days washed, and fasting. on the seventh day being washed and fasting, enter the circle, perfume it, and anoint thyself with holy oil upon the forehead, eyes, and in the palms of both hands, and upon the feet; then with bended knees, say the psalm aforesaid, with divine and angelical names. which being said, arise, and walk round the circle from east to west, until thou shalt be wearied with a giddiness of thy head and brain, then straightway fall down in the circle, where

ABRAMELIN2

invoked in the operation to depart, and if he be unwilling, of even compelling him against his will to return to his place. it must be remembered here, in this operation of abraham the jew, that not only his oratory but his bed-chamber also is kept pure and consecrated, and therefore it would be next to impossible for an evil spirit to break through to attack him. but in all magical evocations by the circle,the magician should never quit the same, without having licensed and even forced the evil spirits to depart; as cases are on record of the operator experiencing sudden death. i myself was present on an occasion when in the evocation by the circle, the magician incautiously having stooped forward and outward just over the limit of the circle, received a shock like that from a powerful el

e on record of the operator experiencing sudden death. i myself was present on an occasion when in the evocation by the circle, the magician incautiously having stooped forward and outward just over the limit of the circle, received a shock like that from a powerful electric battery, which nearly threw him down, struck the magical sword from his hand, and sent him staggering back to the centre of the circle. compare also with this incident allan fenwick s experience in the strange story, when his hand accidentally went beyond the limits of the circle when he was replenishing the lamps during the evocation. 96 viz: lucifer, leviathan, satan, and belial. 97 i.e, the demons and evil spirits generally. 98 the demons generally. 99 in the original: demandes etapparitions. the sacred magic 116 10

ADDTLS

f letters which is there set forth. this liber aemeth sive sigillum dei, that is the book of truth, or the seal of god, entereth not into the knowledge of a zelator adeptus minor. from these four sigils there are four names drawn forth. from the t with four y s 4 or t of the sigillum ameth, t and 4 other letters are obtained, counting by the rule of 4 4 32 (from the t which is found at the top of the circle of letters and numbers on the sigillum dei ameth) thus: 4. 22. 20. 18. 1. og. t h a o 8 this yields the name tahaoelog for the a tablelerretac32.doc adeptus minor initiation r.r. et a.c. this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever

ADEPTUS MINOR INITIATION

third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword of flame. these kerubic emblems be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all pervading m, while the cross within forms with its spokes the wheels of ezekiel's vision. and therefore are the cross and the circle white to represent the purity of the divine spirit. inasmuch as we do not find the elements unmixed, but each bound together with each, so that in the a we find not o

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

s no fresh contacts with reality, and therefore never encounters any possibly disturbing factors. this point of view is derived from the theory of relativity, particularly from the form of presentation adopted by eddington. this theory forms a closed circle. the primary terms of the theory *point-events *potentials *matter (etc- there are ten of them, lie at various points on the circumference of the circle. we may start at any point and go round the circle, that is, from any one of these terms we can deduce the others. the primary entities of the theory are defined in terms of one another. in the course of this exercise we derive the laws of nature studied in physics. at a certain point in the cahin of deductions, at *matter, for example, we judge that we are talking about something which

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the galaxies, is also the same leviathan as the spiral of the biologists' code of life: dna the goddess of the witches the current revival of the cult called wicca is a manifestation of the ancient secret societies that sought to tap this telluric, occult force and use it to their own advantage, and to the advantage of humanity as was the original intent. the raising of the cone of power through the circle dancing is probably the simplest method of attaining results in "rousing leviathan, and has been used by societies as diverse as the dervishes in the middle east and the python dancers of africa, not to mention the round dances that were familiar to the gnostic christians, and the ones held every year in the past at chartres. the witches of today, however, while acknowledging the import

at watchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who prowls about the gate or the circle, frightening away the idimmu who forever lurk about the barriers, waiting for sacrifice. and the watcher aloft the sword of flames, and even the elder gods are awed thereby. and sometimes the watcher appears as a man in a long robe, shaven, with eyes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never ra

h to his aid. this being said, at the words ids mass ssaratu the sword must be thrust into the ground behind the aga mass ssaratu with force. and the watcher will appear for the instructions to be made by the priest. the normal invocation of the watcher this invocation is to be made during the course of any ceremony when it is necessary to summon the watcher to preside over the outer precincts of the circle or gate. the sword is to be thrust into the ground as before, in the northeast section, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation

are vermin that come forth from the mountains of mashu enemies of our master enki they are the vengeance of the ancient ones raising up difficulties obtaining power through wickedness the enemies! the enemies! the seven enemies! they are seven! they are seven! they are seven times seven! spirit of the sky, remember! spirit of the earth, remember! the exorcism barra edinnazu for spirits who attack the circle zi anna kanpa! zi kia kanpa! gallu barra! namtar barra! ashak barra! gigim barra! alal barra! telal barra! masqim barra! utuq barra! idpa barra! lalartu barra! lallassu barra! akhkharu barra! urukku barra! kielgalal barra! lilitu barra! utuq xul edin na zu! alla xul edin na zu! gigim xul edin na zu! mulla xul edin na zu! dingirxul edin na zu! masqim xul edin na zu! barra! edinnazu! zi a

shshapiya kasshap tiya epishya mushtepish tiya! kima tinur khuturshuna l'rim! lichulu lizubu u littaattuku! e pishtashunu kima meh naadu ina tikhi likhtu! shunu limutuma anaku lu'ubluyi! shunu linishuma anaku lu'udnin! shunu li'iktishuma anaku luuppatari! tirrama shaluti sha kashshapti sha ruchi ye ipushu shupi yi arkhish uppu yush! zi dingir gal keshsheba kanpa (this to be recited seven times in the circle of flour before the aga mass ssaratu when it is found that the worshippers of tiamat are raising powers against thee or thy neighbourhood. or, it may said when the great bear is suspended from his tail in the heavens, which is the time the baneful worshippers gather for their rites, and by which they mark their calendar. the mercy of anu be upon thee) the exorcism against the possessing

ALEISTER CROWLEY BOOK OF LIES

ight, in thy forehead. drawing the hands to the eyes, fling it forth, making the sign of horus, and roar chi-alpha-omicron-c. retire thine hand in the sign of hoor pa kraat. go round to the north and repeat; but scream beta-alpha-beta-alpha-lambda-omicron-nu. go round to the west and repeat; but say epsilon-rho-omega- c. go round to the south and repeat; but bellow psi-upsilon-chi-eta. completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with these words iota-omicron pi-alpha-nu with the signs of n.o.x. extend the arms in the form of a tau, and say low but clear: pi-rho-omicron mu-omicron-upsilon iota-upsilon- gamma-gamma-epsilon-c? omicron-pi-iota-c?-omega mu-omicron- upsilon tau-epsilon-lambda-epsilon-tau-alpha-rho-chi-alpha- iota epsilon-pi-iota del

e the holy hexagram, and say: filius et filia unus deus ararita. let him go round to the north, make the holy hexagram, and then say: filia et pater unus deus ararita. let him then return to the centre, and so to the centre of all [making the rosy cross as he may know how] saying: ararita ararita ararita. in this the signs shall be those of set triumphant and of baphomet. also shall set appear in the circle. let him drink of the sacrament and let him communicate the same] book of lies get any book for free on: www.abika.com 79 then let him say: omnia in duos: duo in unum: unus in nihil: hae nec quatuor nec omnia nec duo nec unus nec nihil sunt. gloria patri et matri et filio et [82] filiae et spiritui sancto externo et spiritui sancto interno ut erat est erit in saecula saeculorum sex in u

mmunicates to him the holy books. paragraphs 3 and 4 are explained by the 13th aethyr and the title. book of lies get any book for free on: www.abika.com 176 [179] 85 kappa-epsilon-phi-alpha-lambda-eta pi-epsilon borborygmi i distrust any thoughts uttered by any man whose health is not robust. all other thoughts are surely symptoms of disease. yet these are often beautiful, and may be true within the circle of the conditions of the speaker. any yet again! do we not find that the most robust of men express no thoughts at all? they eat, drink, sleep, and copulate in silence. what better proof of the fact that all thought is dis-ease? we are strassburg geese; the tastiness of our talk comes from the disorder of our bodies. we like it; this only proves that our tastes also are depraved and deb

ALEISTER CROWLEY BOOK OF THE LAW

er tzaddi. i,58: i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. i,60: my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. i,61: but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss w

old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. ii,6: i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death. ii,7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle. come unto me is a foolish word: for it is i that go. ii,8: who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. ii,9: remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. ii,10: o prophet! thou hast ill will to learn this writing. ii,11: i see thee hate the hand& the pen; bu

ALEISTER CROWLEY LIBER 777

ler between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis.table of correspondences 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and face mania, erinyes [euminides] 16 shoulders and arms gorgons, minotaurs 17 lungs ominous appearances, banshees 18 stomach vamp

ets. the fourth book, ars almadel, is probably of medieval origin: it divides up the powers it summons into four altitudes, seemingly referred to the cardinal points of the zodiac. the fifth book of the lemegeton, ars nova, is rather a kind of appendix which appears in one ms where it occupies one and a half sides of a single folio leaf: it contains an extended prayer associated with the names on the circle and triangle of the goetia, possibly intended to be spoken while drawing these, along with a short and garbled conjuration containing some highly corrupt hebrew names, probably also connected with the goetia as it mentions the brazen vessel; and finally, a lengthy curse targetted at anyone who steals the book. the ars nova is sometimes confused with the ars notoria (notary art) attribut

ALEISTER CROWLEY LIBER CHANOKH

asshur east s-e lavavoth gad south s-e ziracah reuben south zurchol simeon south s-w zinggen zebulon west s-w hononol judah west alpudus issachar west n-w arfaolg ephraim north n-w zarnaah manesseh north cadaamp benjamin north n-e zarzilg napthali east n-e james (1984) gives a set of attributions of these to the signs of the zodiac which results in a rather strange arrangement of the signs around the circle of the quarters; as i am not sure what his source for it was, it is here omitted. an alternate arrangement appears in zalewski (1990, based on some notes by mathers to a golden dawn lecture on the astrological attributions of the 12 tribes, but this appears to disregard dee s attribution of angels to tribes and quarters; it is thus also omitted. 21: while this reading agrees with tfr an

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ssentials these three methods are one. in each case the magician identifies himself with the deity invoked. to "invoke" is to "call in, just as to "evoke" is to "call forth. this is the essential difference between the two branches of magick. in invocation, the macrocosm floods the consciousness. in evocation, the magician, having become the macrocosm, creates a microcosm. you "in"voke a god into the circle. you "e"voke a spirit into the triangle. in the first method identity with the god is attained by love and by surrender, by giving up or suppressing all irrelevant (and illusionary) parts of yourself. it is the weeding of a garden. in the second method identity is attained by paying special attention to the desired part of yourself: positive, as the first method is negative. it is the p

resurrection as vulgarly understood is false and absurd. it is not even "scriptural. st. paul does not identify the glorified body which rises with the mortal body which dies. on the contrary, he repeatedly insists on the distinction. the same is true of a magical ceremony. the magician who is destroyed by absorption in the godhead is really destroyed. the 28 miserable mortal automaton remains in the circle. it is of no more consequence to him that the dust of the floor<incarnation; also part iv of this book 4> but before entering into the details of "i.a.o" as a magick formula it should be remarked that it is essential

ed, to the people who were able to write. the wand is then nothing but the pen; the cup, the inkpot; the dagger, the knife for sharpening the pen; and the disk (pantacle) is either the papyrus roll itself; or the weight which kept it in position, or the sandbox for soaking up the ink. and, of course, the papyrus of ani is only the latin for toiletpaper> to take an entirely different case, that of the circle; the magician will synthesize the vermilion required from mercury an sulphur which he has himself sublimated. this pure 66 vermilion he will himself mix with the consecrated oil, and as he uses this paint he will think intently and with devotion of the symbols which he draws. this circle may then be initiated by a circumambulation, during which the magician invokes the names of god that

cian to employ assistants or colleagues. it is doubtful whether the obvious advantages of this plan compensate the difficulty of procuring suitable persons<magick in the world due to the creative will of the master therion makes it with every year that passes easier to find scientifically trained co-workers, and the chance of a conflict of will or a misunderstanding in the circle itself. on one occasion frater perdurabo was disobeyed by an assistant, and had it not been for his promptitude in using the physical compulsion of the sword, it is probable that the circle would have been broken. as it was, the affair fortunately terminated in nothing more serious than the destruction of the culprit. however, there is no doubt that an assemblage of persons who really a

inertia of the forces which oppose, and therefore are identical with, one's self. error in thought is therefore failure to understand, and in action to perform, one's own true will> 78 chapter x of the gestures this chapter may be divided into the following parts: 1. attitudes. 2. circumambulations (and similar movements. 3. changes of position (this depends upon the theory of the construction of the circle. 4. the knocks or knells. i attitudes are of two kinds: natural and artificial. of the first kind, prostration is the obvious example. it comes natural to man (poor creature) to throw himself to the ground in the presence of the object of his adoration<magician must eschew prostration, or even the "bending of the knee in supplication, as infamous and ignominious, an abdication of h

ALEISTER CROWLEY MAGICK WITHOUT TEARS

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

ar as possible due north from plymouth. find north by the shadow of a vertical rod and noon, or by the pole-star. work out the angle as usual. the st l of revealing may be just on the n. wall to make your "east" magic without tears get any book for free on: www.abika.com 156 next, your circle. the floor ought to be "earth" green; but white will serve, or black (a masonic carpet is not at all bad) the circle itself should be as shown in book 4, part ii; but as this volume is probably unavailable, ask me to show you the large painted diagram in my portfolio when next you visit me, and we can arrange for it to be copied. this should then be painted in the correct colours on the floor: the kether square to the north, your "east" the altar must fit exactly the square of tiphareth; it is best ma

ALEISTER CROWLEY MEDITATION

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

work. the book of spells or conjurations is his magical record, his karma. in the east is the "magick fire" in which all burns up at last<invocation, by which he calls down that which is above him and within him; but for evocations, by which he calls forth that which is below him and without him, he may place a triangle without the circle> we will now consider each of these matters in detail. 54 chapter i the temple the temple represents the external universe. the magician must take it as he finds it, so that it is of no particular shape; yet we find written, liber vii, vi, 2 "we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed" this shape is the vesica piscis; but i

wear openly and i concealed" this shape is the vesica piscis; but it is only the greatest of the magicians who can thus fashion the temple. there may, however, be some choice of rooms; this refers to the power of the magician to reincarnate in a suitable body. 55 diagram on this page: a magical circle reminiscent of an illustration in the "treasure house of images" in the equinox. caption below "the circle. 56 chapter ii the circle the circle announces the nature of the great work. though the magician has been limited in his choice of room, he is more or less able to choose what part of the room he will work in. he will consider convenience and possibility. his circle should not be too small and cramp his movements; it should not be so large that he has long distances to traverse. once th

dentity with the infinite. 2. he affirms the equal balance of his working; since all points on the circumference are equidistant from the centre. 3. he affirms the limitation implied by his devotion to the great work. he no longer wanders about aimlessly in the world. the centre of this circle is the centre of the tau of ten squares which is in the midst, as shown in the illustration. the tau and the circle together make one form of the rosy cross, the uniting of subject and object which is the great work, and which is symbolized sometimes as this cross and circle, sometimes as the lingam-yoni, sometimes as the ankh or crux ansata, sometimes by the spire and nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage "chymical nuptials" and in a hundr

r the magician, the size of the whole will depend upon his own stature. it is easy to draw a moral lesson from these considerations. we will merely indicate this one, that the scope of any man's work depends upon his own original genius. even the size of the weapons must be determined by necessary proportion. the exceptions to this rule are the lamp, which hangs from the roof, above the centre of the circle, above the square of tiphereth; and the oil, whose phial is so small that it will suit any altar. on the circle are inscribed the names of god; the circle is of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lamps, for the seven spirits of god that are before the thro

ALEISTER CROWLEY THE LOST CONTINENT

s positive side, and here closely resembled the so-called christian doctrine of christ and the church. husband and wife were to be father and daughter, mother and son, brother and sister, teacher and pupil, and above all, friends. and this relation was to subsist on all planes. the hieroglyph of love was a cross; that of marriage, parallel straight lines, and as the cross was to be transcended in the circle, so were these lines to converge not on earth, but in venus. in the meanwhile each partner led his own free life; and it often occurred that a woman, having borne two children to a man and married him, would bear two children to another man, and so on perhaps for two centuries, thus acquiring a cohort of husbands. such an arrangement must clearly have lead to grave confusion had any que

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

erstanding developed by meditation and spiritual experience avails. initiation is pantomorphously progressive. note that the secret divine letter sht which is the key of this book is by shape the sun united with the moon c= sh, o= t co= sht. weh note: elsewhere crowley calls this sign "the secret sigil of the beast" and it is depicted by a crescent attached to the left side of a circle. sometimes the circle is dotted. sometimes the greek lower case letters sigma-theta are written connectively for this (vide. liber mcclxiv, value 209, first edition, otonl-6 and note 28. al i,17 "but ye are not so chosen" the old comment 17 "ye" refers to the other worshippers of nuit, who must seek out their own election. the new comment that is, there is a special incarnation of nuit and hadit for the beas

deals; write unto us the rituals; write unto us the law" the old comment 33. the prophet then demanded instruction; ordeals, rituals, law. the new comment law, in the common sense of the word, should be a formulation of the customs of a people, as euclid's propositions are the formulation of geometrical facts. but modern knavery conceived the idea of artificial law, as if one should try to square the circle by tyranny. legislators try to force the people to change their customs, so that the "business men" whose greed they are bribed to serve may increase their profits 'law' in greek, is nomoc, from nem, and means strictly "anything assigned, that which one has in use or possession; hence "custom, usage, and also "a musical strain. the literal equivalence of nem and the latin nemo is sugges

if thou be truly initiate, for the momentum of thy force in transcendental antithesis serveth to propel thee, and the emancipation from the fetters of thought that thou hast won in that praxis of art maketh the whirlpool and gravitation of truth of competence to draw thee unto itself" al i,60 "my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me" the old comment 60. nu= 56 and 5+ 6= 11. the circle in the pentagram? see liber nv. the uninitiated perceive only darkness in night; the wise perceive the golden stars in the vault of azure. concerning that secret glory it is not here fitting to discourse

perceives one's personality precisely as i now do these printed letters; and they are forgotten, just as, absorbed in my thought, the trained automatism of my mind and body expresses that thought in writing, without attention on my part, still less with identification of the extremes involved in the process. al ii,7 "i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go" the old comment 7. hadit is both the maker of illusion and its destroyer. for though his interplay with nuit results in the production of the finite, yet his withdrawing into himself is the destruction thereof..the axle of the wheel, another way of saying that he is the core of things. the cube in the circle" cf. liber 418, the visi

ego cannot be found, as meditation will show. the new comment "it is i that go" the book aleph must be consulted for a full demonstration of this truth. we may say briefly that hadit is motion, that is, change or 'love' the symbol of godhead in egypt was the ankh, which is a sandal-strap, implying the power to go; and it suggests the rosy cross, the fulfilment of love, by its shape. the wheel and the circle are evidently symbols of nuith; this sentence insists upon the conception of lingam-yoni. but beyond the obvious relation, we observe two geometrical definitions. the axle is a cylinder set perpendicularly to the plane of the wheel; thus hadit supplies the third dimension to nuith. it suggests that matter is to be conceived as two-dimensional; that is, perhaps, as possessed of two quali

ALEISTER CROWLEY THE QABALAH

this again consists of nine letters, and symbolizes the first nine sephiroth, but of course in their hidden idea only. but when we reach the number nine we cannot progress farther without returning to the unity, or the number one, for the number ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle 0 represents the negative, and the 1 the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus kether is in malkuth, and

we should not dare to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. 30 published as sepher sephiroth in equinox i (8. liber lviii 18 look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try

that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters. thus humbling myself did i abash both the holy yogi and my venerable frater i.a. but alas! tetragrammaton! alas! adonai! the hour of my silence is past. may the hour of my silence return! amen) liber lviii 26 part i the universe as it is section i 0. the negative the infinite the circle, or the point. 1. the unity the positive the finite the line, derived from 0 by extension. the divine being. 2. the dyad the superficies, derived from 1 by reflection 11, or by revolution of the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quarternary, the solid existing in time, mat

s he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= 60 if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the swastika= a= the fool= 0. t.s. liber lviii 35 abrahadabra, the great word, the word of double power in the voice of the master which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with those numbers. he can leave nothing undisturbed; he is the anarchist of philo

r upon the problem. 1. is the goal not the means. too simple to serve a magician s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man s will, of the evil 4 dominated by man s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer s robe) yes it also symbolises the ruach, 214, q.v, and so i

ALEISTER CROWLEY THE SWORD OF SONG

se-impressions are dependent on changes in the brain* we must include illusions, which are after all sense-impressions as much as realities are, in the class of phenomena dependent on brain-changes. magical phenomna, however, come under a special sub-class, since they are willed, and their cause is the series of real phenomena called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenome

us far. but a continuous and attentive study of these quaint points of distinction may give us an intuition, or direct mind-apperception of what we want, one way or the other. a.c. tycarb 76 buddhists are discreetly silent, while not contradicting even the gross and ridiculous accounts of the more fantastic hindu visionaries. the qabalists explain the first cause 1 by the phrase: from 0 to 1, as the circle opening out into the line. the christian dogma is really identical, for both conceive of a previous and eternally existing god, though the qabalists hedge by describing this latent deity as not. later commentators, notably the illustrious2 mac- gregor-mathers, have explained this not as negatively-existing. profound as is my respect for the intellectual and spiritual attainments of him

day, a moonstone; the twenty-fifth day, a sigh; the twenty-sixth day, a refusal; the twenty-seventh day, a consent; and the last night she gave him all herself, so that the moon was eclipsed and earth was utterly darkened. and the marriage of that virgin was on this wise: she had three arrows, yet but two flanks, and the wise men said that who knew two was three,1 should know three was eight,2 if the circle were but squared; and this also one day shall ye know, my brethren! and she gave him the great and perfect gift of magic, so that he fared forth right comely and well-provided. now at that great wedding was a suggler,3 a riddler: for he said, thou hast beasts: i will give thee weapons one for one. for the lion did our father win a little fiery wand like a flame, and for his eagle a cup

ALEISTER CROWLEY EQ I 1

is bosom bare- tracing life upon the air with the crook and with the flail lashing forward on the gale, till its blade that wavereth like the flickering of death sank before his subtle fence to the starless sea of sense. now at last the man is come haply to his halidom. 39 surely as he waves his rod in a circle on the sod springs the emerald chaste and clean from the duller paler green. surely in the circle millions of immaculate pavilions flash upon the trembling turf like the sea-stars in the surf- millions of bejewelled tents for the warrior sacraments. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubic stone with the devil set thereon; hath a lamb's virginal throat; hath the body of a stoat; h

ALEISTER CROWLEY EQ I 5

y aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle widdershins! light the incense! set the pace to the flutes and violins "the musicians" kill! kill! life is shrill! still! still! word and will! flame! flame! speak the name! trill! trill! thrill! thrill! i acclaim the shame! i have heard the word! fulfil the will "the prophet" bid the virgins veil the bride! lead her forth, a shower of spray, 17 a flower of foam upon the tide, a fleece

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

ained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all her joy was theirs, and all their madn

this again consists of nine letters, and suymbolises the first nine sephiroth, but of course in their hidden idea only. but when we reach the number nine we cannot progress farther without returning to the unity, or the number one, for the number ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle o represents the negative and the i the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of of the sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or the number ten of the hidden sephiroth. thus "kether is in malkuth and malku

did i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters" thus humbling myself did i abash both the holy yogi and my venerable frater i. a. but alas! tegragrammaton! alas! adonai! the hour of my silence is past. may the hour of my silence return! amen) part i the universe as it is section i 0. the negative- the infinite- the circle, or the point. 1. the unity- the positive- the finite- the line, derived from 0 by extension. the divine being. 2. the dyad- the superficies, derived from 1 by reflection 1/1, or by revolution of the line around its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quaternary, the solid existing in time

ALEISTER CROWLEY EQ I 5

ramid casts a shadow of itself into the sky, and the shadow spreads over the whole stone. and an angel clad in blue and scarlet, with golden wings and plumes of purple fire, comes forth and scatters disks of green and gold, filing all the aire. and they become swiftly-whirling wheels, singing together. and the voice of the angel cries: gather up thy garments about thee10, o thou that hast entered the circle of the sabbath; for in thy grave-clothes shouldest thou behold the resurrection. 70 the flesh hangeth upon thee like his rags upon a beggar that is a pilgrim to the shrine of the exalted one. nevertheless, bear them bravely, and rejoice in the beauty thereof, for the company of the pilgrims is a glad company, and they have no care, and with song and dance and wine and fair 9 note that t

at is the last word of the aethyr. the outposts are passed, and before the seer extends the outermost abyss. i am returned. bou-saada "december" 5, 1909. 10.10-11.35 p.m. in nomine babalon amen. restriction unto choronzon. the tenth aethyr is called zax. this aethyr being accurs d, and the seer forewarned, he taketh these precautions for the scribe. first let the scribe be seated in the centre of the circle in the desert sand, and let the circle be fortified by the holy names of god- tetragrammaton and shaddai el chai and ararita. and let the demon be invoked within a triangle, wherein is inscribed the name of choronzon, and about it let him write anaphaxeton- anaphaneton- primeumaton, and in the angles mi-ca-el: and at each angle the seer shall slay a pigeon, and having done this, let him

and sit within his black robe, secretly invoking the aethyr. and let the scribe perform the banishing rituals of the pentagram and hexagram, and let him call upon the holy names of god, and say the exorcism of honorius, and let him beseech protection and help of the most high. and let him be furnished with the magick dagger, and let him strike fearlessly at anything that may seek to break through the circle, were it the appearance of the seer himself. and if the demon pass out of the triangle, let him threaten him with the dagger, and command him to return. and let him beware lest he himself lean beyond the circle. and 92 since he reverenceth the person of the seer as his teacher, let the seer bind him with a great oath to do this. now, then, the seer being entered within the triangle, let

as 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 called me the god of laughter, and i laugh when i will slay. and they have thought that i could not 94 smile, but i smile upon whom i would seduce. o inviolable one, that canst not be tempted. if thou canst command me by the power of the most high, know that i di

arisen into knowledge (here the scribe again commanded choronzon to continue with the call) know thou that there is no cry in the tenth aethyr like unto the other cries, for choronzon is dispersion, and cannot fix his mind upon any one thing for any length of time. thou canst master him in argument, o talkative one; thou wast commanded, wast thou not, to talk to choronzon? he sought not to enter the circle, or to leave the triangle, yet thou didst prate of all these things (here the scribe threatened the demon with anger and pain and hell. the demon replied) thinkest thou, o fool, that there is any anger and any pain that i am not, or any hell but this my spirit? images, images, images, all without control, all without reason. the malice of choronzon is not the malice of a being; it is th

ALEISTER CROWLEY EQUINOX EQ I 1 2

gh i performed it none too well (failing,"e.g. to make use of the geometric progression on the mahalingam formula in the ieou section [we cannot understand this passage. it presumably refers to the "preliminary invocation" in the "goetia" of king solomon, published s.p.r.t. boleskine foyers, n.b. 1904. ed] and not troubling even to formulate carefully the elemental hosts, or to marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it is well. 8.50 but as i was ill last night, and as the morning has broken chill and damp, i will go to the caf du d me 54 and break my fast humbly with coffee and sandwich. may it strengthen me in my search for the quintessece, th

ne and not of a series ante and pass the buck. the common sense of the practical man of the world is good enough for me! 1.10. will g. r. s. mead or somebody wise like that tell me why it is that if i get out of my body and face (say) east, i can turn (in the "astral body" as far as west-sou'-west or thereabouts, but no further except with very great difficulty and after long practice? in making the circle, just as i got to west, i would swing right back to west-nor'-west: turn easily enough, in short, to any point but due west, within perhaps 5 but never pass that point. i have taught myself to do it, but always with an effort. is this a common experience? i connect it with my faculty of knowing direction, which all mountaineers and travellers who have been with me admit to be quite exc

ALEISTER CROWLEY EQUINOX EQ I 2 2

is of the thirty-second path uniting malkuth and yesod. illustration on page 268 approximated_ diagram 21. the cubical cross of twenty- two squares. 5 "see 777" cols. civ, cviii, pp. 20 and 23; and revelations, chap. i. illustration on page 268 described "diagram 22. the garden of eden and the holy city" this is a circular device. in the center is a simple tree of life with circles and lines with the circle of tipheret at the center point itself. four lines completely cross the circle through the center, forming a symmetrical cross and "x. seven squares, composed of vertical and horizontal lines, are nested each within the other such that the innermost and next innermost intercept the top and bottom circles of the tree of life. the outermost is circumscribed by the inner of two concentric

e material plane. the seer is therefore the only judge of his visions, for they belong to a world in which he is absolute king, and to 300 describe them to one who lives in another world is like talking dutch to a spaniard. our business then is, to construct if possible a universal language. this the rituals of the golden dawn and the study of the qabalah did for p, and when we talk of quadrating the circle, of blinding darkness, of silent voices &c &c, those who have learned the alphabet of any magical language will understand; and those who have not, if they wish to read any further with profit, had better do so, as it will help them to master the new magical language and doctrines we here offer them. the vision of the adept is so much truer than ordinary vision that when once it has bee

here are eighteen recorded visions33 between the commencement of november and the end of december 1898, but as there is not sufficient space to include them all, only six of the most interesting will be given. being all written in his private hieroglyphic cipher by frater p, we have been obliged to re-write them completely, and elaborate them. no. 5.34 "after fervent prayer i was carried up above the circle35 which i had drawn, through a heavy and foggy atmosphere. soon, however, the air grew purer, and after a little i found myself in a beautifully clear sky "on gazing up into the depths of the blue, i saw dawn immediately above me a great circle; then of a sudden, as i looked away from its centre, there swept out towards me at intolerable speed the form of a shepherd; trembling and not k

drawn around the skryer "as i prayed, a feeling of drowsiness possessed me, and i found myself swinging backwards and forwards; then after a little while i grew steady, and speedily ascended. as i soared up through the air, i saw above me a great circle; this i passed through, only to behold another one greater still. as i approached it i perceived an angel coming towards me; therefore i entered the circle and knelt down "the angel, seeing me kneeling before him, approached me, and taking me by the hand, raised me up, kissing me as he did so. and having thus greeted me, he bade me tell him what i sought; this i did. and when i had finished speaking, he took me by the right hand and flew obliquely upwards. and as i was carried through the air, i looked down, and felt reluctant at leaving t

merge from the top of the mighty head, and kissing once again the lips, swerve downwards and unite with the red figure below me. 307 "i grow great, and my white wand becomes a wand of living fire. then i perceived that the angel had left me, and that once again fiery rain was falling around me "after this i departed, and in the air was surrounded by dark forms, whom i commanded to lead me back to the circle. then i sank amid a flock of eagles, and, descending, prayed and rejoined my body "my body was intensely strengthened; i was filled with a feeling of power and glory. i gave thanks' no. 10 "queen's hall. during the "andante" of beethoven's symphony in c (no. 5) i assume white astral, and fill the entire hall. then i looked up to god, and impulses of praise and prayer possessed me. prese

ALEISTER CROWLEY EQUINOX EQ I 2

elper; must it be so for all of us? yes, for we are all too blind to know our friends, our wardens, the stones in the great wall of arhans that guards humanity. we have been with james thomson and watched the dreadful seeker go his unending round to the death-places of love and faith and hope; we have passed out of the doomed triangle into the infinite circle of emerald that girdles the universe, the circle wherein stands he, the master whose name is octinomos. a.c. 90 the garden of janus by aleister crowley the garden of janus i the cloud my bed is tinged with blood and foam. the vault yet blazes with the sun writhing above the west, brave hippodrome whose gladiators shock and shun as the blue night devours them, crested comb of sleep's dead sea that eats the shores of life, rings round e

yod-memfinal, in extension<negative> and the numeration of elohim is 86, which by gematria reads peh-aleph-heh, again meaning "spread out, extended" write the letters of this name in any invoking pentagram; and the banishing pentagram thereof will read 3.1415 (by qabalah of nine chambers, which is the formula of the proportion of diameter to circumference of the circle<hebrews- p. in the sublime computations of the qabalah the final forms of letters have no increased numerical value. mem is 40, whether final or not. the ancient hebrew method of obtaining all numbers above 400 and below 1000, respectively hb:aleph

ALEISTER CROWLEY EQUINOX EQ I 3 2

n the magical hour of tafrac, under the dominion of the great angel of mercury hb:lamed hb:aleph hb:peh hb:resh. on wednesday, may 13, 1896, this hour tafrac occurs between 8h. 32' p.m. and 9h. 16, when mercury is in 17 gemini on the cusp of seventh house slightly to south of due west. moon going to mars sic should be with mercury 14 gemini mercury to neptune, mercury 150 saturn.1 "of the form of the circle to be employed" illustration on page 171 described "diagram 59. the circle of art" 1 weh note: this data contains typographic errors from the first edition. this is a duodecagram (twelve sided regular figure. it is oriented with a vertex to top and all diagonal chords are drawn, except those which would cross the exact center of the figure. each vertex surmounts a small ring-bordered di

magus of art. v.h. fra: i.a" assistant magus of art. v.h. fra: ae.a" magus of the fires. v.h. fra: d.p.a.l" magus of the waters. the duties of the magus of art will be to perform the actual processes of invocation: to rule the assistants and command them all. the assistant magus of art shall act as kerux in the circumambulations; he shall preside over the brewing of the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical 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 fi

e hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance

o infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of water, and scatters water all round the edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexag

h the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamps and place them about the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to consecrate this place with the

ALEISTER CROWLEY EQUINOX EQ I 3

d: this is an ornamented diagram of the tree of life, from tipheret downward. at the bottom of the figure is a solid line, below it the words "probationer liber lxi and lxv [in certain cases ritual lxxviii" above this line, to the left "porta, and to the right "portae. a triple ringed circle rests on this base line, for malkut. arched between the rings at the bottom "ritual dclxxi" written within the circle are the words "the four powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice e

e sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control of breathing. zelator liber ccxx t

om the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control of breathing. zelator liber ccxx the forging of the magic sword" extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this pat

yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path connects to the circle representing hod. extending at an angle from the circle of yesod to the right is the path of tzaddi (as crowley considered at this time, with these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside

these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. e

ALEISTER CROWLEY EQUINOX EQ I 4 2

ht has no better material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel which is the seal upon the work of the adeptus minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the lingam and the yoni, the cross and the rose. for as in earth-life the sexual ecstasy is the loss of self in the beloved, the creation of a third consciousness transcending its parents, which is again reflected into matter as a child; so, immeasurably higher, upon th

ALEISTER CROWLEY EQUINOX EQ I 4 3

adown the winding clefts and creeks: from hideous mouths their venom boils. but palamede their fury 'scapes, their malice by his valour foils, climbing aloft by bays and capes of rock and ice, encounters oft the loathly sprites, the misty shapes of monster brutes that lurk aloft. o! well he works: his youth returns his heart revives: despair is doffed 49 and eager hope in brilliance burns within the circle of his brows as fast he flies, the snow he spurns. ah! what a youth and strength he vows to the achievement of the quest! and now the horrid height allows his mastery: day by day from crest to crest he hastens: faster fly his feet: his body knows not rest, until with magic speed they ply like oars the snowy waves, surpass in one day's march the galaxy of europe's starry mountain mass "n

ALEISTER CROWLEY EQUINOX EQ I 4

iii vel jvgorvm. 0 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius

t sages, speak of the s khya and the yoga as different; he who is duly established in one obtaineth the fruits of both. that place which is gained by the s khyas is reached by the yogis also. he seeth, who seeth that the s khya and the yoga are one.37 or, in other words, he who understand the equilibrium of action and renunciation (of addition and subtraction) is as he who perceives that in truth the circle is the line, the end the beginning. to show how extraordinarily closely allied are the methods of yoga to those of magic, we will quote the following three verses from the bhagavid-g ta, which, with advantage, the reader may compare with the citations already made from the works of abramelin and eliphas levi. when the mind, bewildered by the scriptures (shruti, shall stand immovable, fi

ALEX SANDERS THE KING OF THE WITCHES

armaceutical newspaper and an authority on all matters connecting with pharmacy "the chronicles" would have proved an excellent monument to his memory; unfortunately mr wootton died before his book left the publisher's hands. e. whineray, m.p.s. isalex sanders with his crystal maxine blesses her athame tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witc

which, released from its pins, did indeed hang to below her waist 'take off your clothes' she commanded, and when he hesitated after removing his coat and shoes, added 'all of them-s-every last stitch' teeth chattering with fright, he peeled off his vest and pants and stood there like a lamb about to be slaughtered. the old lady bent down and picked up a small sickle-shaped knife from the edge of the circle surrounding her 'i'm going to make sure that you never tell another living soul what you have seen this day' she whispered 'if you so much as breathe one word of it, i'll kill you 'i won't, gran, honest i won't' cried the boy, cowering before her 'bend over' she said, and forced his shoulders towards his knees. there was a searing pain and the boy felt blood trickle down from his scrotu

he spoke of the power of healing learnt by the witches, and of the stupendous ignorance of non-believers who preferred to suffer rather than be cured by a witch 'you, too, may be persecuted' she warned 'which is why you must work in secret, as i have done ever sincemy grandmother taught the magic to me as a child' she sat him in her best armchair beside the black lead grate while she cleared away the circle with its strange designs and started making the tea. alex looked cautiously round the large well-furnished kitchen. over the mantelpiece was draped a red chenille cloth fringed with tiny bobbles and there were others on the deal welsh dresser and the tea table. now that the circle had been removed together with the brassbowls and other strange objects, there was nothing to show that thi

hills of snowdon. as a 17 girl she had belonged to a coven of four witches who were ardent chapel-goers-in bethesda anyone who missed a service without good reason was ostracized by the other residents. at night the coven used to climb part-way up the mountain to a small lake reputed to have belonged to witches since the middle ages. stepping-stones led to the small island in the centre which was the circle where they performed their rituals, and in the inky black waters they studied the moon's reflections and conjured up the future. when he was nine, alex was allowed to take part in his first full-moon ceremony. gran had no difficulty in persuading his mother to part with him for the night, for she was delighted with the progress he had made in welsh and grateful to her mother for having

ull-moon ceremony. gran had no difficulty in persuading his mother to part with him for the night, for she was delighted with the progress he had made in welsh and grateful to her mother for having taught him. as the moon rose, gran opened the kitchen curtains and let its light flood the kitchen. she had banked up the fire with small coal to deaden its glow and now she led alex into the centre of the circle. the air was heavy with incense burning in four bowls placed at intervals round the perimeter. she handed him his own athame and told him she was going to consecrate it. the boy had to lie flat on his back, the dagger on his bare chest; then shelowered herselfon to him, muttering incantations he had never heard before. he felt peculiar, his bare body pressed close to hers, but she was d

ALEXANDRIAN BOOK OF SHADOWS OCCULT

he wicca, to advise and help in their troubles. the wicca should give due worship to the gods and obey their will, which they ordain, for it was made for the good of wicca as the worship of the wicca is good for the gods. for the gods love the brethren of wicca. 3. 4. as a man loveth a woman by mastering her, 5. so should the wicca love the gods by being mastered by them. and it is necessary that the circle which is the temple of the gods, should be truly cast and purified. and that it may be a fit place for the gods to enter. 6. 7. and the wicca shall be properly prepared and purified to enter into the presence of the gods. with love and worship in their hearts, they shall raise power from their bodies to give power to the gods. 8. 9. as has been taught of old. for in this way only may me

ns on them in ink before consecrating them and wash it off immediately afterwards. 75. 76. let the colours of the hilts tell which is which. 77. do not engrave them lest they cause discovery. conduct ever remember ye are the hidden children of the goddess so never do anything to disgrace them or her. 78. 79. never boast, never threaten, never say you would wish ill of anyone. if any person not in the circle, speak of the craft, say "speak not to me of such, it frightens me 'tis evil luck to speak of it" 80. for this reason, the christians have their spies everywhere. these speak as if they were well affected to us, as if they would come to our meetings, saying "my mother used to worship the old ones. i would i could go myself" 81. 82. to such as these, ever deny all knowledge. but to other

rors (for example, in law 60, i use the word 'arraigned. sheba gives 'engained, which makes no sense (that we know of. however 'engined (meaning tortured) makes more sense in context than 'arraigned. did alex sanders mis-correct the 'engained' error? l the wiccan redes bide the wiccan redes ye must, in perfect love and perfect trust; live ye must and let to live, fairly take and fairly give; form the circle thrice about, to keep unwelcome spirits out; bind fast the spell every time, let the words be spoke in rhyme. soft of eye and light of touch, speak ye little, listen much; deosil go by waxing moon, sing and dance the witches' rune; widdershins go by waning moon, chant ye then a baleful tune; when the lady's moon is new, kiss hand to her times two; when the moon rides at peak, heart's de

ve trust humility tolerance notes l these have become common knowledge in neopaganism, at least in ottawa. they don't seem to be part of the gardneroid stream originally, but some gardneroid traditions have adopted them. l traceable sources include sybil leek's the complete art of witchcraft (the only published source known to me) and the wiccan church of canada (or so i have been told) l casting the circle needs: altar, 2 altar candles, water bowl, salt dish, pentacle, censer, athame, bell; presence lamp; 4 quarter candles; sword (optional, candle snuffer (optional) let all be fit to enter into the presence of the gods. start in the dark. ritual leader waits until it feels like time to begin, then rises: lighting of the candle: r: i light this candle (lights presence lamp) in the name of

, and let all good enter within. wherefore do i bless and consecrate thee, that thou mayest aid me. in the names of cernunnos and cerridwen. using the tip of the athame, r takes three measures of salt and puts it into the water, then stirs deosil three times with the athame, saying: r: but ever mind that as water and salt purifies the body, so the scourge purifies the soul. so mote it be! casting the circle: r draws a circle, continuous from north deosil unto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the mighty ones; a meeting place of love and joy and truth; a shield against all wickedness and evil; a rampart and protection that shall preserve and contain the power that we raise with

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

e astral situation that out of present anxieties and worries may grow confidence and peace, and out of violent action and interaction there may be elaborated tranquility. it is possible to reach a point where naught that occurs can ruffle the inner calm; where the peace that passeth understanding is known and experienced, because the consciousness is centred in the ego, who is peace itself, being the circle of the buddhic life; where poise itself is known and felt, and equilibrium reigns because the centre of the life is in the ego, who is in essence balance; where calm rules unruffled and unshaken, because the divine knower holds the reins of government, and permits no disturbance from the lower self; where bliss itself is reached that is based, not on circumstances in the three worlds, b

much knowledge can be stored up for use. the applicant who misuses knowledge, who indulges in such practices as "breathing for development" or concentrating upon the centres, will inevitably fail in his endeavor to reach the portal, and will pay the price in his body by the appearance of insanity, of neurasthenic conditions, and various physical ills. rule 9. let the disciple merge himself within the circle of his other selves. let but one colour blend them and their unity appear. only when the group is known and sensed can energy be wisely emanated- 118- initiation, human and solar copyright 1998 lucis trust one thing all disciples and applicants for initiation have to do is to find that particular group of servers to which they belong on the inner plane, to recognise them upon the physic

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

g became the centre of cosmic dissonance. stanza xi the wheel of life turns within the wheel of outer form. the matter of fohat circulateth, and its fire hardeneth all the forms. the wheel that is not glimpsed moveth in rapid revolution within the slower outer case, till it weareth out the form. the forty-nine fires burn at the inner centre. the thirty-five circulating fiery vortices extend along the circle of the periphery. between the two passeth in ordered sequence the various coloured flames. the great triangles in their just arrangement hold hid the secret of the wheel of life. the cosmic fire radiates as directed from the second sphere, controlled by the ruler of the merging ray. the cohorts of the third encircling sphere in varied ranks mark out the lesser threes. the wheel of life

ted as a prison; and he can escape from an environment which he has utilised for the gaining of experience and as a battle ground between the pairs of opposites. the sheath or form of whatever kind then automatically disintegrates. iv. rotary motion and symbolism every rotating sphere of matter can be pictured by using the same general cosmic symbols as are used for the portrayal of evolution. 1. the circle. this stands for the ring-pass-not of undifferentiated matter. it stands for a solar- 90- a treatise on cosmic fire copyright 1998 lucis trust system or the body logoic, viewed etherically; it stands for a planet or the body of a heavenly man viewed etherically; it stands for a human body, viewed likewise, etherically and it stands for them all at the prime or earliest epoch of manifest

mic fire copyright 1998 lucis trust system or the body logoic, viewed etherically; it stands for a planet or the body of a heavenly man viewed etherically; it stands for a human body, viewed likewise, etherically and it stands for them all at the prime or earliest epoch of manifestation. it stands finally for a single cell within the human vehicle, and for the atom of the chemist or physicist. 2. the circle with the point in the centre. this signifies the production of heat in the heart of matter; the point of fire, the moment of the first rotary activity, the first straining of the atom, motivated by latent heat, into the sphere of influence of another atom. this produced the first radiation, the first pull of attraction, and the consequent setting up of a repulsion and therefore producin

ircle with the point in the centre. this signifies the production of heat in the heart of matter; the point of fire, the moment of the first rotary activity, the first straining of the atom, motivated by latent heat, into the sphere of influence of another atom. this produced the first radiation, the first pull of attraction, and the consequent setting up of a repulsion and therefore producing 3. the circle divided into two. this marks the active rotation and the beginning of the mobility of the atom of matter, and produces the subsequent extension of the influence of the positive point within the atom of matter till its sphere of influence extends from the centre to the periphery. at the point where it touches the periphery it contacts the influence of the atoms in its environment; radiat

contacts the influence of the atoms in its environment; radiation is set up and the point of depression makes its appearance, marking the inflow and outflow of force or heat. we are here only showing the application of cosmic symbols to matter, and are not dealing with manifestation from any other angle than that of the purely material. for instance, we are applying the symbol of the point within the circle to the sphere of matter, and the point of latent heat. we are not handling at this point matter as informed by an entity who is to matter, when so informing, a point of conscious life. we are dealing only with matter and latent heat, with the result produced by rotary movement of radiatory heat and the consequent interplay of bodies atomic. we are therefore dealing with the point we set

ALICE A BAILEY05 THE LIGHT OF THE SOUL

s undergone and the entire lower nature is passed through the fire. this is the first meaning and the one with which the aspirant is most concerned. it is called forth when he can, from his heart, send forth the call for fire, embodied in the words "i seek the way; i yearn to know. visions i see, and fleeting deep impressions. behind the portal, on the other side, lies that which i call home, for the circle hath been well-nigh trod, and the end approacheth the beginning. i seek the way. all ways my feet have trod. the way of fire calls me with fierce appeal. naught in me seeks the way of peace; naught in me yearns for earth. let the fire rage, the flames devour; let all the dross be burnt; and let me enter through that gate, and tread the way of fire" the breath of god is felt as the clean

nd no forms are seen within its points, the way is clear. when the triangle encloses naught but light, the path is freed for the passing of the pilgrim. when within the aura of the pilgrim the many forms die out and colours three are seen, then the road is freed from that which might obstruct. when thoughts call not to forms and when no shadows are reflected, the thread provides a way direct from the circle to the center. from that point of rest, no return is possible. the term of necessary experience in the three worlds is at an end. no karma then can draw the freed spirit back to earth for further lessons, or the working out of prior causes. he may, however, continue or resume his work of service in the three worlds, without ever really leaving his true home in the subtler realms and hig

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

he thinker. they are not so difficult to guard, for their vibrations are so high and light that few people have the power to clothe them adequately in mental matter, and those few are so very scarce that the risk of such statements- 281- a treatise on white magic copyright 1998 lucis trust being unwisely promulgated is not very great. then there are the communications involved in occult teaching. the circle of those who apprehend them is widening somewhat and these thought-forms frequently take to themselves astral matter from the desire in the heart of the student to verify, corroborate, and share with the group whose knowledge is as vital as his. sometimes this is possible, and sometimes not. if prohibited what is the method of protection then? largely a refusing to allow the matter of t

ds faced by what are to him new conditions, though they are really old conditions, if he could but realize it. once men have lost the fear of death and have established an understanding of the after-death world which is not based on hallucination and hysteria or on the conclusions (oft unintelligent) of the average medium, who speaks under the control of his own thought-form (built by himself and the circle- 289- a treatise on white magic copyright 1998 lucis trust of sitters, we shall have the process of death properly controlled. the condition of those left behind will be carefully handled so that there is no loss of relationship and no false expenditure of energy. there is a big difference now between the scientific method of bringing people into incarnation and the perfectly blind and

forms. some of these are referred to by h. p. b. and were taken by her from this ancient picture. they are well known but seldom applied by esotericists to the creative work. they are the cube, the five pointed star, the six pointed star and the eight sided diamond, superimposed one upon the other. they constitute, therefore, the base of the symbol. h. p. b. refers also to the point, the line and the circle, but these, with the triangle, have been exoterically applied to deity and the manifested universe. later these other forms will also be applied to god and to man, in the exoteric sense. but this will only be when the truths of the ageless wisdom are universally recognized. the laws of thought are the laws of creation, and the entire creative work is carried forward on the etheric level

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

ion, then, of the aspects of appearance quality purpose or life, results in an abstraction from the appearance, and therefore the end of phenomenal existence. ponder on the simple arrangement of these signs, for they portray your life and progress: unevolved man .o o o. appearance, quality, life. disciple .o o .o.appearance quality .life. initiate .o..o o.appearance. quality life. finally. within the circle of infinity. this is true of the human being, of the christ in incarnation; it is equally true of the cosmic christ, of god incarnate in the solar system. in the system a similar fusion and blending is going on, and the separated aspects are entering into an evolutionary relationship, resulting in an eventual synthesis of appearance and quality, and then of quality and purpose. it might

or power. behind the central sacred sun, hidden within its rays, a form is found. within that form there glows a point of power which vibrates not as yet but shines as light electric. fierce are its rays. it burns all forms, yet touches not the life of god incarnate. from the one who is the seven goes forth a word. that word reverberates along the line of fiery essence, and when it sounds within the circle of the human lives it takes the form of affirmation, an uttered fiat or word of power. thus there is impressed upon the living mold the thought of (the hidden, inexpressible ray name) let dynamic power, electric light, reveal the past, destroy the form that is, and open up the golden door. this door reveals the way which leads towards the centre where dwells the one whose name cannot be

perfect flower. let the word that heals the form go forth. that secret word that then must be revealed. quality..the power to save. 5. salvation, light, and love, with the magnetic power of god, produce the word of wisdom. send forth that word, and lead the sons of men from off the path of knowledge on to the path of understanding. quality..wisdom. 6. within the radius of the love of god, within the circle of the solar system, all forms, all souls, all lives revolve. let each son of god enter into this wisdom. reveal to each the oneness of the many lives. quality..expansion or inclusiveness- 47- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the third ray, which is one that has a very long cycle, having been in manifestation since a.d. 1425, has a

hampion desire. give what is needed to the seeker. quality..the dual aspects of desire. 3. lower the thread. unfold the way. link man with god. arise. quality..power to reveal the path. 4. all flowers are thine. settle the roots in mud, the flowers in sun. prove mud and sun, and roots and flowers are one. quality..power to express divinity. growth. 5. roll and return, and roll again. cycle around the circle of the heavens. prove all is one. quality..the harmony of the spheres. 6. colour the sound. sound forth the colour. produce the notes and see them pass into the shades, which in their turn produce the sounds. thus all are seen as one. quality..the synthesis of true beauty. this instruction on the rays is of deeper significance than can as yet be comprehended. careful systematic study an

small in number. they are in the nature of an attempt to see if it will be possible eventually to externalise the groups gathered around a master on the inner planes. these groups of accepted disciples on the inner side are sensitive organisms, and each member of these circles gathered around a master is aware of that which concerns his fellow disciples' spiritual unfoldment, within the radius of the circle in which he finds himself. these small outer attempts at a tentative duplication are in an embryonic condition as yet. it is a test and a trial effort, and may fail. the members of these tiny outer groups (whose membership and grouping are known only to those who form part of them) have to be willing to be instructed and developed as group units, with the other members of their group aw

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

also spiritual laws. this effect produces a blending of energies which is both balancing and, at the same time, impelling. in december, 1935, the energies of capricorn were augmented by the pouring in of forces from a still greater constellation which is to our zodiac what the zodiac is to the earth. this augmentation will take place again in 1942. it must be remembered that, from certain angles, the circle of twelve signs or constellations constitutes a special unity which revolves within our universe of heavens as our planet revolves in the centre of our circle of influences. by means of this augmentation during the coming aquarian zodiacal cycle groups on earth can avail themselves of the tide of capricornian influences which will flow into our radius of registration- 121- a treatise on

s excursions of the human mind in search of knowledge, of reality, of god. some have ended up in a maze of astral phenomena, and must continue their search later when they emerge, chastened, from the depths of the great illusion. others have wandered back into the dark cave of a pronounced materialism, of phenomenalism, and must likewise return and reorient themselves, or rather perhaps, complete the circle, for who shall say that god is here or there, or from what point his vision can be seen? some lose themselves in thought processes and self-induced imaginings, and the vision gets hidden behind a multitude of words, both spoken and written. still others find themselves lost in the clouds of their own devotion and self-awareness, and in the misty speculations of their own minds and desir

rd aspect. these are the three major centres for the advanced man. 4. the throat centre .m ind. the mental aspect and energy. 5. the solar plexus centre .e motion. the astral aspect and energy centre. 6. the sacral centre .p hysical. 7. the centre at base of the spine. life itself. monadic centre. the latter centre is only awakened in its true and final sense at the third initiation. at that time the circle is completed. as was earlier stated, the etheric body is related to the monad and is the exteriorisation of the life aspect. it is the etheric body, with all its seven centres, which is swept into activity when the basic centre is awakened, and the kundalini fire is aroused. it might be of value to students to point out that frequently when a student is under the impression or belief th

nt, direct and choose and dominate. i, at the point, love all, drawing them to the centre and moving forward with the travelling points towards that great centre where the one point stands. what mean you by that word" in reference to this second ray, it is advisable to recollect that all the rays are but the subrays of the second ray of love-wisdom. the one in the centre, who is the "point within the circle" of manifestation, has three major qualities: life or activity in form, love and the power of abstraction. it is these last two qualities of deity with which we are concerned in these formulas and (in connection with the second ray) the dualities of attraction and abstraction emerge, both latent and both capable of perfected activity in their own field. there comes ever the moment in th

r to the establishing of a continuity of consciousness, within the aligned forms. therefore we begin with alignment in these cases and do not end with it. ray four"'midway i stand between the forces which oppose each other. longing am i for harmony and peace, and for the beauty which results from unity. i see the two. i see naught else but forces ranged opposing, and i, the one, who stands within the circle at the centre. peace i demand. my mind is bent upon it. oneness with all i seek, yet form divides. war upon every side i find, and separation. alone i stand and am. i know too much' the love of unity must dominate, and love of peace and harmony. yet not that love, based on a longing for relief, for peace to self, for unity because it carries with it that which is pleasantness. the word

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

personality. c. finally, the imaginative fusion of the egoic and personality rays. this constitutes the vertical stage. stage two. the above is followed by group integration and group fusion, carried forward consciously: a. by bringing each group member into conscious rapport through naming and loving. b. by seeing all the group members as a circle of living points of light along with yourself in the circle, but not at the centre of the circle. c. by imagining all these points of light as fusing and blending to make a radiant sun, with rays of light going out towards the four corners of the earth. this constitutes the horizontal stage. stage three. there follows next a careful consideration of group purpose and technique. this technique will be different for each group; by a dynamic, unrem

r in. these verses do not refer to your recognised lethargy of that you are aware and with it i need not deal. these occult phrases deal with things basic and oft unrecognised. if recognised, they are not adequately appraised. here are the verses "one star shone forth within the dark blue vault of heaven. then another and still another could be seen until around the star were many shining points. the circle of the stars revolved and kept its place and darkness was around on every hand. each star within its tiny orbit kept its place and slow revolved. its contacts with the circle's edge proved adequate"`there is but one great circle' came a voice `not many little spheres. some stars are small and time must feed their flame. some stars are suns and shed their light on every hand. seek out a

h ray of ceremonial order. january 1938 three words i gave to you, my friend and brother, in my last communication. they were: responsibility, sacrifice and comradeship. i urged on you the task of awakening the aspirants by whom you are surrounded to an understanding of their significance. you comprehend them yourself, but they must be exemplified, explained and nurtured in all whom you draw into the circle of group influence as collaborators and cooperators with the plan. responsibility you can shoulder and have always shouldered. sacrifice you have always rendered and understood. your values are sound on this and you want nothing for the separated self. comradeship, you are learning and it is not an easy lesson at any time for first ray souls to master and express. the littleness of the

individual in the group an aspect of the work which is oft forgotten but which is of real importance. to this stimulating of the group and of the individual, you can contribute much and your ability so to serve will increase. again i would ask you to watch your health but principally in these days of strain and of difficulty your astral health. will you say each day the following mantram "within the circle of the will of god, i stand. without the radius of the world of glamour, i take my place and there i stand. before the open door that just reveals a different lighted way i take my stand. before the presence i will take my place and there will firmly stand. and standing, see" three words stand out in this mantram and to them i will call your attention; the way, the presence and sight- 1

oking agent and then the person is never seen except through the veil of this glamour. consequently again, the weaknesses which are looked for are found and the real self is hidden from your eyes. you can check the accuracy of the above statement in a couple- 395- discipleship in the new age- volume i copyright 1998 lucis trust of days by a careful noting of the theme of all your conversations in the circle of your daily life. are you discussing reality or a temporary failure in a divine expression? is your reaction to people in general kindly or critical? are you prone to see the good and ignore the weaknesses and errors? is there an immediate interest evoked in you by the relation of some wrong action or mistake, or do you lock up your knowledge of peoples' faults in the secret of your h

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

that it is only possible to indicate the broad general outlines of the new world religion. the expansion of the human consciousness which will take place as a result of the coming great approach will enable humanity to grasp not only its relation to the spiritual life of our planet, the "one in whom we live and move and have our being" but will also give a glimpse of the relation of our planet to the circle of planetary lives, moving within the orbit of the sun and the still greater circle of spiritual influences which contact our system as it pursues its orbit in the heavens (the twelve constellations of the zodiac. astronomical and astrological investigation has demonstrated this relationship and the influences exerted but there is still speculation and much foolish claiming and interpre

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

argely disorder) can be so modified and changed that a new world and a new race of men can gradually come into being. renunciation and the use of the sacrificial will should be the keynote for the interim period after the war, prior to the inauguration of the new age. students need to remember that all manifestations and every point of crisis are symbolised by the ancient symbol of a point within the circle, the focus of power within a sphere of influence or aura. so it is today with the entire problem of ending the world glamour and illusion which fundamentally lie behind the present acute situation and world catastrophe. the possibility of such a dispelling and dissipation is definitely centred in the two avatars, the buddha and the christ. within the world of glamour the world of the as

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

aracteristic of the animal body of man, and one of the- 5- telepathy and the etheric vehicle copyright 1998 lucis trust best illustrations of this telepathic rapport is that existing between a mother and her child. it is this type of telepathy which is predominantly present in the average spiritualistic seance. there the medium, quite unconsciously, sets up a telepathic rapport with the people in the circle. their feelings, worries, sorrows, and desires become apparent and form part of the reading, so called. both the sitters and the medium are functioning through the same centre. with this class of medium, and in this type of seance, the highly intelligent and mentally polarised man or woman will learn nothing, and will probably receive no messages, unless faked. hence, therefore, when it

numbers of petals; nevertheless there is always preserved and recognisably present a triangle, at the very heart of the lotus; always there is the triangle with its communicating point, and to this we give the name, the "jewel in the lotus" you have therefore the following symbolic presentation of the lotus, and you would do well to study it with care. the personality of the man is conditioned by the circle, which is the emanating influence of the lotus, and an interplay is thereby set up. the lotus itself is conditioned by the soul and in its turn conditions the "sphere of influence in the aura of the lotus" thus reaching into and conditioning the personality life. the triangle is conditioned by the spiritual triad, when the antahkarana is built or in process of building, and in its turn

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

ust like a single spear upon his brow instead of the two horns of the scavenging goat. it is interesting to study the three signs in which the animals have horns: aries, the downturned horns of the ram, signifying the coming into manifestation, the involutionary cycle and the experience of the cardinal cross as it expresses the will-to-manifest of god. taurus, the up-turned horns of the bull with the circle below, depicting the push of man, the bull of god, towards the goal of illumination and the emergence of the soul from bondage with the two horns (duality) protecting the "eye of light" in the centre of the bull's forehead; this is "the single eye" of the new testament which makes the "whole body to be full of light" then capricorn, the goat, related particularly and closely to aries, b

in man and these two signs began to influence humanity, and gradually that influence was recognised and the zodiac was then known to have ten signs. the mutable cross dominated, but it was then the tau, for pisces- 96- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust was lacking and only gemini, virgo and sagittarius were evidenced. aries to capricorn marked the circle of experience. 2. in atlantean days, man had become so responsive to the planetary and solar influence that the door of initiation into hierarchical experience was opened and two more signs were added. these two signs were the higher correspondences of leo and virgo and were the polar opposites of these two: aquarius and pisces. their influence became active and effective and thus they

suffering, to learn to choose rightly, to analyse correctly and to decide upon the higher values. these points must be carefully considered by the astrologer. but at this time, we are at a point of crisis and the problem takes wider implications, for the reason that, for the first time in its history, humanity is beginning to mount the fixed cross of the disciple, thus reversing its progress upon the circle of the zodiac. humanity as a whole and owing to the large proportion of aspirants and thinking idealists is entering aquarius, via the open door of saturn. at the same time, a very large number of men are in the non-thinking instinctual stage and their consciousness is predominantly atlantean. these enter via venus and hence the conflict. according to sepharial, the three decanates into

upon the cross of chosen crucifixion" the fixed cross of the pledged disciple. the symbol of the fixed cross (as far as humanity is concerned) might be depicted thus- 328- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust here you have the cross of humanity. on this cross, the man is illumined and conscious of the effects of the completed cycle (indicated by the circle) of the four energies to which he was subjected upon the mutable cross. the symbol for the cardinal cross is more complicated and can be portrayed thus: here you have the triangle of manifested monad, plus the three cycles of four energies, focussed and blended in unity; you have also the line of evolution (the evolution of consciousness) going down deep into, and becoming inclusive of

defeats and annihilates death. so, we come back to our initial proposition of that divine trinity of- 367- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust life-quality-appearance (considered in the opening pages of volume i; thus also to the creativity of the three major rays; thus to their basic relation and thus to their enduring and persistent synthesis. the circle of revelation is rounded out; the cycle is completed; the serpent of matter, the serpent of wisdom and the serpent of life are seen to be one whole and behind the three "stands the eternal dragon for ever spawning forth the triple serpent, for ever saying: go forth and come thou back" thus speaks the old commentary in reference to this matter. three words are concerned with this triple

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ich looked as if it was three feet across. this bowl was full of water. standing ahead of the crowd and in front of the rock were three figures. they formed a triangle and, to my surprise, the one at the apex of the triangle seemed to me to be the christ. the waiting crowd appeared to be in constant movement, and as they moved they formed great and familiar symbols the cross in its various forms, the circle with the point in the centre, the five-pointed star and various interlaced triangles. it was almost like a solemn, rhythmic dance, very slow and dignified but quite soundless. suddenly, the three figures before the rock stretched out their arms towards the heavens. the crowd froze into immobility. at the far end of the bottle-neck a figure was seen in the sky, hovering over the passage

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

now not that the greater light puts out their little light and draws the sparks unto itself. they cannot face the light. they fear its utter truth. they come; they go; again do they return, only again to leave" hold these brothers, who still remain your group brothers though temporarily in pralaya, warmly in your hearts. hold them in love. seek not to bring them aid or draw them back again within the circle of your service. they are at the point where their own souls alone and i, their master, know the right timing of approach. finally, my brothers, one parting word as i close this instruction. the world tension increases and will increase; anxiety grows and there is no sign of its immediate lessening; the darkest hour of human life is upon us and it frequently brings to the earnest discip

y, i began to widen the teaching and i added to the earlier technique. in the religion of the future, three years will always be given to training the youth of the period (from the ages of fifteen to eighteen) in a preparatory technique of approach. the stages in the second year's activity were as follows: 1. the recognition by the group members of the necessity for a closer group relation within the circle of the group and with me. this is symbolic of the recognition of the world need of love, as exemplified by an attitude of goodwill and understanding, and a closer approach by humanity to the hierarchy. in the past, the religious emphasis upon the esoteric side of instruction has been the approach of the individual man to the god within, to his own higher self, the soul, the first master

into a responsiveness to the feeling and sensitive reactions of the individuals in the group, and these, together, constitute and form the astral body of the group. when this reaction has been established (and a spirit of non-criticism and of love will greatly aid in the process, the group together can arrive at the second purpose of the formula, which is called "the discovery of the point within the circle" this signifies as far as the group is involved the revelation of the central coherent force of the group itself. this is at the same time and until after the higher initiation which we call the fourth initiation the master at the centre of the group. this is, consequently, the correspondence to the "jewel in the lotus" where the individual is concerned, to the hierarchy, where humanity

erent force of the group itself. this is at the same time and until after the higher initiation which we call the fourth initiation the master at the centre of the group. this is, consequently, the correspondence to the "jewel in the lotus" where the individual is concerned, to the hierarchy, where humanity is concerned, and to the central point of life in all forms. of form and of consciousness, the circle and the point are the natural symbols. this applies equally to the atom, to man, to the planet and to the solar system. the concept must constitute the foundational idea in all reflection upon this formula. now for the formula itself "a line of fire between two blazing points. a stream of water blue again a line emerging from the earth and ending in the ocean. a tree with root above and

tion with the formulas, two reactions are automatically evoked in the true disciple and in the true group within the ashram: a. the reaction which is called the "formula of revelation" this designates sensitive response to the ancient formulas which are given to those being prepared for initiation. one of these i have already given to you. b. the reaction called the "discovery of the point within the circle" have you ever thought, my brother, that one reason why you have not as yet contacted me freely in your waking consciousness and talked with me face to face may be due to the fact that the "circle" is for you only as yet a theory? until the circle of your brothers is a fact in your everyday awareness and of prime importance in your daily life, it is not possible for you to arrive at con

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

gely disorder) can be so modified and changed that a new world and a new race of men can gradually come into being. renunciation and the use of the sacrificial will should be the keynote for the interim period after the war, prior to the inauguration of the new age. students need to remember that all manifestations and every point of crisis are symbolised by the ancient symbol of the point within the circle, the focus of power within a sphere of influence or aura. so it is today with the entire problem of ending the world glamour and illusion which fundamentally lie behind the present acute situation and world catastrophe. the possibility of such a dispelling and dissipation is definitely centred in the two avatars, the buddha and the- 236- the externalisation of the hierarchy copyright 19

arent to you that i can indicate only the broad general outlines of the new world religion. the expansion of the human consciousness which will take place as a result of the coming great approach will enable man to grasp not only his relation to the spiritual life of our planet, the "one in whom we live and move and have our being" but will also give him a glimpse of the relation of our planet to the circle of planetary lives moving within the orbit of the sun, and the still greater circle of spiritual influences which contact our solar system as it pursues its orbit in the heavens (the twelve constellations of the zodiac. astronomical and astrological investigation has demonstrated this relationship and the influences exerted, but there is still speculation and much foolish claiming and i

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

s all seven, the perfect group. the lesser seven, the greater seven and the planetary seven form one great whole, and these the group must know. when this is realised and the law of the supplementary seven is understood let the group understand the three and then the one. this they can do with the united breath and the unified rhythm. rule ix. for applicants: let the disciple merge himself within the circle of the other selves. let but one colour blend them and their unity appear. only when the group is known and sensed can energy be wisely emanated. for disciples and initiates: let the group know there are no other selves. let the group know there is no colour, only light; and then let darkness take the place of light, hiding all difference- 14- a treatise on the seven rays- volume v: the

the initiations copyright 1998 lucis trust you must remember that these symbols are an attempt on my part to translate ancient signatures in modern occidental type. the only one which is the same in all languages is, esoterically, the a.u.m. 4. then comes a point of tension from which the man eventually achieves liberation from the three worlds and stands as a free soul; he is then a point within the circle the point indicating the point of tension from which he now works, and the circle the sphere of his self-initiated activity. i need not carry the story further; from tension to tension the initiate passes just as do all human beings, aspirants, disciples and the lower grades of initiates; from one expansion of consciousness to another they go until the third initiation is undergone and

. his problem lies elsewhere, and it is a waste of his time and energy to keep his eye focussed on "doing the right things physically" because he does them automatically and his spiritual habits offset all the lower physical tendencies; automatically these developed habits enable him to surmount the appeal of those desires which work out in the fulfillment of lower desire. no one is accepted into the circle of the ashram (which is the technical name given to the status of those who are on the eve of initiation or who are being prepared for initiation) whose physical appetites are in any danger of controlling him. this is a statement of fact. this applies particularly and specifically to those preparing for the first initiation. those preparing for the second initiation have to demonstrate

ce has been termed the soul can "onward move in life" evolution as we now understand it ceases; yet evolutionary unfoldment proceeds along new lines which are based upon the past but which produce very different results to those sensed even by the advanced disciple in his highest moments. a new life-expression appears which moves onward freed from all form yet subject still to limitations "within the circle of influence of the greater life" but not limited by life within the many forms which progress, surrounded by that circle, that divine ring-pass-not. there is still the broad confining sweep of the purpose and the life-intent of the planetary logos, but within that periphery and sphere of activity the triads move with perfect freedom. their onward push towards the higher states of being

hat of the abstract mind. just in so far as that abstract mind is developed in you and the antahkarana tenuously constructed will be your understanding of my words. the difficulty becomes still greater as we arrive at the study of rule ix. it was of real difficulty when presented in its lower form to applicants. that rule, as you may remember, ran as follows: let the disciple merge himself within the circle of the other selves. let but one colour blend them and their unity appear. only when the group is known and sensed can energy be wisely emanated. three major ideas appear in this easier rule: 1. the idea of complete identity with all other selves. 2. the idea of the uniformity of their spiritual presentation to the world when unity is established. 3. the idea that as a result of the two

ALICE BAILEY THE LABOURS OF HERCULES

eat gates, and, cycle after cycle, the gates are opened and the gates are shut. the sons of god, who are the sons of men, march on. dim is the light at first. selfish the trend of human aspiration, and dark the deeds resultant. slowly men learn and, in learning, pass between the pillars of the gates time and again. dull is the understanding but in the halls of discipline, found in each section of the circle's cosmic sweep, the truth is slowly grasped; the needed lesson learnt; the nature purified and taught until the cross is seen- that fixed and waiting cross which crucifies the sons of men, stretched out on the crosses of those who serve and save. from out the mass of men, one man stood forth in ancient days and caught the great presiding elder's watching eye, he who eternally presides w

wer came "that is the soul who, on the way of life, experiences and seeks the clear light which shines from the high place "let him proceed upon his way, but watch his steps [2] the swiftly passing aeons ran their course. the great wheel turned and, turning, brought the seeking soul upon the way. later, there came a day when the presiding one, within the council chamber of the lord, again drew to the circle of his radiant life the seeking soul "whose is this soul upon the way of high endeavor whose radiance dimly shineth forth" came the reply "a soul who seeks the light of understanding, a struggling soul "tell him from me to return the other way and then to travel round the circle. then will he find the object of his search. watch o'er his steps and, when he has an understanding heart, an

e number ten, which is the number of personality perfection, plus the number eight, which, we are told by some numerologists, is the number of the christ force. it is the christ force, in the new cycle of discipleship, seeking to express itself, which produces the condition of turmoil and the difficulties which characterize that stage. it is of value perhaps to note the following "number eight is the circle which we have already found to be the container of all the potencies out of which the light shall bring perfection, but now twisted or turned upon itself. the serpent no- 16- the labours of hercules longer swallows its tail, thus completing its cycle, but writhes and twists in space and out of the contortions of its writings it brings forth a perverted image of itself. but in eighteen w

he sign of commencement. cosmically speaking, it is the sign of creation, and this thought underlies the words in the bible "the lamb slain from the foundation of the world (rev. xiii, 8) for this sign is called the sign of the ram or of the lamb. in the life of the human being it marks the beginning of the first subjective, latent consciousness of existence, and the start of the human being upon the circle of experience. in the life of the aspirant to discipleship it connotes the period of reorientation and of a renewed self-conscious effort, and his start upon that final stage of the evolutionary path which will carry him out of the human kingdom and enable him to make the transition into the kingdom of the gods. such is the promise made to hercules and such is the reward held out to all

, militant spirit. the mares were in the possession of diomedes, the son of mars (but the esoteric ruler is mercury, which "illumines the mind and mediates between the soul and the personality) constellations in aries as is usual, there are three constellations connected with aries. first, there is cassiopeia, the enthroned queen, the symbol always of matter. it is most interesting to note how in the circle of the zodiac we come across three women. in connection with aries, the sign of commencement, we find cassiopeia, the dominant woman. woman and child and as we shall later see, mother-matter is the nurturer of the infant christ, the virgin mary gives birth to jesus. in pisces, at the close of the great round, we find andromeda, the chained woman. first the woman enthroned and dominant

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

introduction 1.12 chapter 2: lineage 1.13 chapter 3: ritual materials and preparation 1.14 chapter 4: mantra 1.15 chapter 5: characteristics and stages of approach and accomplishment 1.16 chapter 6: essential view and conduct 1.17 chapter 7: transmission 1.2 colophon 2. part ii: accompanying s.dhanas 2.1. preliminaries 2.11. sending forth the dogs of the seven might demon attendants 2.12. drawing the circle of protection 2.2. the great violence demon accomplishment cycle based on the outer propitiations 2.21. a. introduction: the four stages b. first stage [summon] by means of the outer offerings 2.22. second stage [summon] by means of the inner cane whip 2.23. third stage [summon] by means of secret life stone and life wheel 2.24. a. fourth stage [summon] by means of the ultimate red spea

ompanying s.dhanas that make up the second part of the text and yet are performed at the center of the ritual program. the s.dhanas themselves also have preliminary stages. here, the hounds of the riders, as discussed in the previous chapter of this study, are incited. they are symbolic precursors to the arrival of tsiu marpo and his riders through the ritual invocation. next, the performer draws the circle of protection. this circle secures the sacred site from outer demonic influences so that the ritual may proceed properly. such methods of protection are indicative of the high degree of security sought for a successful ritual. for a ritual to succeed against the multiple problems that could occur during the process, such as demonic disturbances and human errors "fences" must be construc

a cloud-like bloody mane. she who cuts the neck and catches the breath of the enemy drinks by gulping the blood of a transgressor s heart. she who is the follower of the red knife might demon. run [run! now run] now run great radiant woman! be incited [and] digest the heart of the enemy! descend at the time of the radiant red woman! say "incite! incite! incite" twenty one times .ubham!436 drawing the circle of protection (314.3-315.2) the way of drawing the circle of protection should be done according to this drawing model of rules. underneath the "carathang"437 of the center, write "samaya rak.a rak.a h. h. pha" you, great violence demon tsiu marpo, reside firmly in this support without transgressing the command of master padma[sambhava. then, you accomplish the gathering of the goodness

this fashion. 506 tib. cog brdung; obscure. 507 "the bronze-necked woman" 508 "all-pervading fierce vajra power" 176 throat of [the statue of] the king of the seven peaks, chenmizang (spyan mi bzang).509 conceal it in the namnang (rnam snang)510 [statue] of the betsa (be tsa) region of mount chimpu at samy. this was revealed from a treasure [text] by the knowledge-bearer ngari pa.chen. regarding the circle of the four lotuses, concentrate as much as possible on the words that are composed on the soles of the feet. press on top of the knees [with] fists. having made the fists in front of the lotuses with the two-handed single-pointed vajra [mudra, make the seal of dorj chang (rdo rje chang).511 when [the sign] descends, pull, throw, loosen, utilize, and release it in front of [the statue

these good drinks to you. in order to accomplish enlightened activities gulp these [drinks] down" saying this, offer the stream of blood"[while] the trembling and steam of a brand new goat s heart has not faded, i offer the food of this raw meat to you. in order to liberate the enemies and hindering demons [act] without mistake (4b) saying this, offer the raw meat "the stream of nectar falls from the circle of one s mantra at the heart which illuminates one s tutelary deity. because of this, fill the bodies of the violence demons with their retinue. aspire to purify all the corruption of the vow" recite the hundred syllable mantra. having done this, one should confess [faults] accordingly "fierce king tsi mar together with his retinue reflect in this way in the region of the mind which lis

BLACK WITCHCRAFT

rom darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) which beget cain (by the circle of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (by soror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dino

ivine, thus the antinomian and satanic symbolism. but herein is cipher and clue to the essence of the luciferian path, it is both commitment and the possession of the lower and higher aspects of daemonic identification which empowers the godforms found in the forbidden and black grimoires of such as adamu, vox sabbatum, liber hvhi and luciferian witchcraft. there is no mere psychodrama and within the circle of the wise does the magician seek a higher spirit outside of his or her being; they seek it within and the choreography and instruments of ritual are merely self-empowered tools to aide in the process of becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witc

eraph around the throne of god. after his fall he was a master of death, the very poison of god yet he was also a giver of life, being the father between fallen angel and woman. in later jewish writings, samael is associated with the name malkira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle become closed and the nature of the first angel become perceived or sensed. in ongoing ritual work, the magician begins identifying his or herself with samael (and lilith) within the parameters of their own life and initiation. the lord of the earth, being a name ascribed to samael (satan) and his fallen angels and demons, are but considered astral spirits, that which no longer take phy

the cunning circle, whose blessing is both youth, imagination and death. the son is within you and that is cain, the baphometic daemon whose magick is the core essence of the religion of sorcery. the very circle casting rite as written by gerald gardner presents the mother of witchcraft, mother, darksome and divine, mine the scourge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the adversary, that through self-love can the essence of the pentagram be sensed and understood. he refers to hecate or lilith (via diana) as being hell's dark mistress, heaven's queen. this is the dual nature of the devil and his bride, the adversary. that by both sabbat rites does the cup of heaven (aethyr, luciferian sabbat) and hell (infernal, chthonic sab

fts up to dance in twisted widdershins forms, the body and shadow and light copulate to the musick of jubal cain and the sabbat circle is complete. foundations of skir-hand witchcraft the suggestions of the foundation of sorcery and cunning craft is from the earliest legends, memories and mythology of mankind. cain who wandered east to the land of nod became essentially, according to the truth of the circle the first satanist and witch, whose children beget children and the blood line of the cunning were born. it is suggested in some jewish lore that the daughters of cain were the ones to seduce or copulate with the fallen angels, the watchers. it is beginning with the watchers that the balanced aspects of angelic and satanic magick are found it is the very atavistic depths in which this b

BLAVATSKY H P ANTHROPOGENESIS

e of the prajapati and a vedic sage, and is daitya-guru, or the priest-instructor of the primeval giants. the whole history of "sukra" in the puranas, refers to the third and to the fourth races "it is through sukra that the 'double ones (the hermaphrodites) of the third (root-race) descended from the first 'sweatborn" says the commentary. therefore it is represented under the symbol of[[diagram (the circle and diameter) during the third (race) and of[[diagram] during the fourth. this needs explanation. the diameter, when found isolated in a circle, stands for female nature, for the first ideal world, self-generated and self-impregnated by the universally diffused spirit of life- referring thus to the primitive root-race also. it becomes androgynous as the races and all on earth develop in

olidify the body with clay, or the "dust of the ground- an allegory indeed, but as scientific as any darwinian evolution and more true. the author of the "source of measures" says that the foundation of the kabala and all its mystic books is made to rest upon the ten sephiroth; which is a fundamental truth* he shows these ten sephiroth or the ten numbers in the following diagram[[diagram] wherein the circle is the naught, its vertical diameter line is the first or primal one (the word or logos, from which springs the series of the other numbers up to 9, the limit of the digits. the 10 is the first divine manifestation* containing "every possible power of exact expression of proportion" by this kabalistic speculation we are taught that the sephiroth "were the numbers or emanations of the he

esent these emanations under the form of an immense arithmetical table? the question is well answered by the author just cited. his remarks are quoted in part ii "the theogony of the creative gods "mental perception" he says "to become physical perception, must have the cosmic principle of light: and by this, our mental circle must become visible through light; or, for its complete manifestation, the circle must be that of physical visibility, or light itself. such conceptions, thus formulated, became the groundwork of the philosophy of the divine manifesting in the universe" this is philosophy. it is otherwise when we find the rabbi in al-chazari saying that "under s'ph-r is to be understood calculation and weighing of created bodies. for the calculation, by means of which a body must be

religions, as much as in esoteric philosophy, the elements- especially fire, water, and air- are made the progenitors of our five physical senses, and hence are directly connected (in an occult way) with them. these physical senses pertain even to a lower creation than the one called in the puranas pratisarga, or secondary creation "liquid fire proceeds from indiscrete fire" says an occult axiom "the circle is the thought; the diameter (or the line) is the word[[vol. 2, page] 107 bath-kol, daughter of the voice. and their union is life" in the kabala, bath-kol is the daughter of the divine voice, or primordial light, shekinah. in the puranas and hindu exotericism, vach (the voice) is the female logos of brahma- a permutation of aditi, primordial light. and if bath-kol, in jewish mysticism

antipodes" and therein married ulupi* a naga (or nagini rather, the daughter of the king of the nagas, kauravya* and now it may be hoped the full meaning of the serpent emblem is proven. it is neither that of evil, nor, least of all, that of the devil; but is, indeed, the[[semes eilam abrasax("the eternal sun-abrasax, the central spiritual sun of all the kabalists, represented in some diagrams by the circle of tiphereth. and here, again, we may quote from our earlier volumes and enter into further explanations "from this region of unfathomable depth (bythos, aditi, shekinah, the veil of the unknown) issues forth a circle formed of spirals. this is tiphereth; which, in the language of symbolism, means a grand cycle, composed of smaller ones. coiled within, so as to follow the spirals, lies

BLAVATSKY H P COSMOGENESIS

yth. 387 a key-note to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the symbol. 405 the seven-headed dragons. 407 dragon and crocodile. 409- xi. demon est deus inversus. 411 death is life. 413 the fall of the angels. 418 transformation of the legend. 421- xii. the theogony of the creative gods. 424 the point within the circle. 426 the logos or verbum. 429 the factors of creation. 432 identity of the hierarchies in all religions. 438 difference between the aryan and semitic systems. 444[[vol. 1, page] xiv contents. page. xiii. the seven creations. 445 the gnostic and the hindu versions. 449 the seven puranic "creations. 450- xiv. the four elements. 460 the "gods" and the "elements. 463 the language of the ele

is a sign that the fall of man into matter is accomplished, and the fourth race begins. the cross within a circle symbolises pure pantheism; when the cross was left uninscribed, it became phallic. it had the same and yet other meanings as a tau inscribed within a circle[[diagram] or as a "thor's hammer" the jaina cross, so-called, or simply svastica within a circle[[diagram] by the third symbol- the circle divided in two by the horizontal line of the diameter- the first manifestation of creative (still passive, because feminine) nature was meant. the first shadowy perception of man connected with procreation is feminine, because man knows his mother more than his father. hence female deities were more sacred than the male. nature is therefore feminine, and, to a degree, objective and tang

nifestation of creative (still passive, because feminine) nature was meant. the first shadowy perception of man connected with procreation is feminine, because man knows his mother more than his father. hence female deities were more sacred than the male. nature is therefore feminine, and, to a degree, objective and tangible, and the spirit principle which fructifies it is concealed. by adding to the circle with the horizontal line in it, a perpendicular line, the tau was formed[[diagram- the oldest form of the letter. it was the glyph of the third root-race to the day of its symbolical fall- i.e, when the separation of sexes by natural evolution took place- when the figure became[[diagram, the circle, or sexless life modified or separated- a double glyph or symbol. with the races of our f

t "what is it that is ever coming and going "the great breath "then, there are three eternals "no, the three are one. that which ever is is one, that which ever was is one, that which is ever being and becoming is also one: and this is space "explain, oh lanoo (disciple "the one is an unbroken circle (ring) with no circumference, for it is nowhere and everywhere; the one is the boundless plane of the circle, manifesting a diameter only during the manvantaric periods; the one is the indivisible point found nowhere, perceived everywhere during those periods; it is the vertical and the horizontal, the father and the mother, the summit and base of the father, the two extremities of the mother, reaching in reality nowhere, for the one is the ring as also the rings that are within that ring. lig

y science "energy" then the process takes place[[footnote continued on next page[[vol. 1, page] 12 the secret doctrine. contracts (exhalation and inhalation. when it expands the mother diffuses and scatters; when it contracts, the mother draws back and ingathers. this produces the periods of evolution and dissolution, manwantara and pralaya. the germ is invisible and fiery; the root (the plane of the circle) is cool; but during evolution and manwantara her garment is cold and radiant. hot breath is the father who devours the progeny of the many-faced element (heterogeneous; and leaves the single-faced ones (homogeneous. cool breath is the mother, who conceives, forms, brings forth, and receives them back into her bosom, to reform them at the dawn (of the day of brahma, or manvantara" for c

BLUE EQUINOX

rough all eternity. oh thou, on whom man looks through the senses, and sees as the world. oh thou, on whom man looks through the mind and sees as the world of thought. oh thou on whom man looks as thyself and becomes infinite bliss, let there be no thought of separateness, for there is none other. thou art that. if i call thee a point, thou laughest, saying .i am the infinite circle. if i worship the circle, thou laughest, saying .i am concealed in the point. only if i claim thee wholly, may i define thee. then who cares, aye or nay? if i attempt to name thee, i lose thee, oh thou nameless unto eternity. to whom shall i reveal thee, who wast never known but to thyself? surely words are vain, o thou who art beyond the silence. aum [this is very good..o.m] dec. 11th, 9:52.10:37 p.m. meditati

that he hath no longer any strength against his will. good; then taketh he the fire of our father the sun, and setteth it directly in battle array against that water by his army of wood that he hath conquered and drilled, building it up into a phalanx like unto a cone, that is the noblest of all solid figures, being the image of the holy phallus itself, and combined in himself the right line and the circle. thus, son, dealeth he; and the fire kindleth the wood, and the heat thereof driveth the water afar off. yet this water is a cunning adversary, and he strengthened wood against fire by impregnating him with much of his own substance, as it were by spies in the citadel of an ally that is not wholly trusted. now then therefore what must the magician do? he must first expel utterly water f

tes the arhat both from strife and lust, it leads him through the fields of being unto the peace and bliss known only in the land of silence and non-being. the .midnight blossom. is a phrase connected with the doctrine of the night of pan, familiar to masters of the temple .the poppy that flowers in the dusk. is another name for it. a most secret formula of magick is connected with this .heart of the circle. 54. kill out desire; but if thou killest it take heed lest from the dead it should again rise. by .desire. in all mystic treatises of any merit is meant tendency. desire is manifested universally in the law of gravitation, in that of chemical attraction, and so on; in fact, everything that is done is caused by the desire to do it, in this technical sense of the word. the .midnight blos

BOOK OF BLACK SERPENT

er stone or wood, as is preferred. there should be a window to allow light into the temple, as this is a work of the attainment of light, and where there is no light there is only darkness, as we are told. the ceiling of the temple should not be less than six feet high; both it and the ceiling should be unadorned, unless there is a reason to do contrariwise. the magic circle& triangle of the art. the circle is to measure nine feet across. it may to be inscribed for either permanent or for temporary use, and is to be adorned with these names of god: ehieh+ jah+ vuvh elohim+ al+ elohim gibor+ vuvh eloah va-daath+ vuvh tzabaoth+ elohim tzabaoth+ shaddai el-chai+ adonai melekh+ the triangle is to measure nine feet in equal measurement, thus nine feet in circumferance. each of the three angles

the book should be new, uninscribed by anyone else and should be consecrated for use as we have said. the wand or rod: this should be crafted from rosewood or cedar and should measure half the length of your arm. it is to be used to trace the sigils of the quarters which will be given in the second part of this monograph. it is to be marked with the names of god which the angels will give you in the circle. the magical knife: the knife must be new and sharp enough to cut easily, for this is to be its purpose. its blade should be no more than nine inches long and may be inscribed with these names: agla+ vuvh+ on+ adonai. the handle of the knife is to be fashioned using the same wood as was used for the rod of the art. the ceremonial robe: it must be constructed of linen or some such materi

rist expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of the ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling earth 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- pasture, or meadow 5. tziah- sand

d their forms those of awful beasts like a hippopotamus, and an elephant, but crushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or cockroach, crawling yet having vast strength. 12. neshimiron- whose colors are of a stagnant gleaming, watery hue, and their forms like hideous women, almost skeletons, united to the bodies of serpents and fishes. in the midst of the circle are placed samael and asmodai. the symbolic form of the former is somewhat like that of the devil of the tarot, but colossal and attenuated; that of asmodai is as a bloated, bestial man, but in a crouching position. at the south-east angle are placed the evil adam, a goat-headed skeleton-like giant; and a thousand- headed hydra serpent; everchanging and distorted countenance. at the nor

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ive all your power into the magick. this is the reason that it is far better to do magick for yourself than to ask someone else to do it for you. if you are doing a spell for another person there is no way that you are going to put the same amount of emotional drive into it that they could. spells and charms are not necessarily tied in with the religious side of witchcraft. to work a spell within the circle, immediately following an esbat rite would, almost certainly, be extraordinarily effective. yet you can cast a simple circle and work your spell at any other time and still get results. the actual mechanics of casting a spell; of working magick? well, let's leave that until you are somewhat better versed in the religious side; after all, witchcraft is a religion. now answer the examinat

efore it you are facing east. you can keep an altar candle and your representations of the deities on the altar at all times, but more on that below. on the floor around the altar you will be marking a circle, the lesson two: beliefs /19 figure 2.2 20/ buckland's complete book of witchcraft exact dimensions and construction of which you will be taught in the next lesson. when entering and leaving the circle, before and after a ritual, you will do so from the east, so if your room is rectangular rather than square you might wish to leave extra room on that side (see figure 2.2 for example. closets, for the storing of your craft supplies, might also be placed in this larger area. unless you live alone, or share your beliefs with everyone in your home, you will need closets that can be locked

east-west) follow the magickal symbolic colors, with the north wall painted green, the east yellow, the south red and the west blue* obviously before any decoration or use of the room, it should be thoroughly cleaned. the floor, walls and ceiling should be scrubbed, with sea salt added to the water and cleaning agent. it is not necessary to do any elaborate cleansing ceremony at this point, since the circle will be consecrated before each and every ritual you perform in it. however, once any decoration of your room is finished (other than the actual marking of the circle itself) you should do an initial purification, as follows- this should be done on the night of the' new moon< fill a dish (a saucer will do) with water and, kneeling, place it on the floor in front of you. place your right

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

d from the book of rituals. whether you have one candle or two is up to you. an incense burner is pretty much a necessity. incense has been used in religious rites for thousands of years. the old belief was that the smoke of the incense carried your prayers up to the gods. certainly it adds immeasurably to the atmosphere of the ritual. since there is frequent need to move the incense-burner about the circle (e.g. to cleanse, or "cense" the circle itself during the consecration part of a ritual, a simple dish to hold a cone or stick of incense is not ideal. it is far better to have a hanging (swinging) censer. these can be bought or can be made. a special charcoal briquet is then placed in the censer and lit, then powdered incense is sprinkled on the charcoal. this is much more economical t

BUDGE E

disk on his head, and his name afu is written twice near him. in front of him stand heka-ser and sa, and isis, who has both arms stretched out before her, and is reciting the words of power which shall make the boat to advance. p. 141 behind the god stand heru-heken, ka-shu, nehes, hu, and the "protector of the boat" above the boat is written-"this great god journeyeth in this city in the path of the circle of sar (osiris) by means of the utterances of the words of power of isis and of the words of power of ser, so that he may journey on his way against neha-hra. if these words of power of isis, and those of ser be uttered, apep shall be turned back and shall be shut up in ament, in the hidden place of the tuat; if they be uttered on the earth it shall be so likewise. whosoever shall utter

ph continues "those who are in this picture in the tuat, with their swathings of linen in front of them, in the form in which the god himself [had them, are they to whom he crieth out after he hath come to the place where they are. and they on their part cry out to this god with their voices which are joyful but hidden, and this god singeth a song of joy at their voices. after [this click to view the circle sesheta. great god] hath passed by them, and when the darkness of night hath covered them over, they receive the diadems of ra, and the soul of tathenen uniteth itself to the earth" in the upper register are five circles of the tuat, and a door, which may be thus described- 1. this circle, which is called sesheta, is entered through a door with the name of tes-neb-terer, and in it are s

rcle which are like [the hum] of many bees of honey when their souls cry out to ra, the name of this circle is sesheta" 2. this circle, which is called tuat, is entered through a door with the name of tes-aha-tathenen, and in it are seated: p. 172 1. the image of tefnet. 2. the image of seb. 3. the image of nut. each of these is seated upon an instrument for weaving. the text reads: click to view the circle tuat "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horus made. this god crieth out to their souls in whatsoever regions they are, and there are p. 173 heard the voices of [those who are] shut in this circle which are like the sound of the swathed ones [when] their souls cry out to ra. th

made. this god crieth out to their souls in whatsoever regions they are, and there are p. 173 heard the voices of [those who are] shut in this circle which are like the sound of the swathed ones [when] their souls cry out to ra. the name of this circle is tuat" 3. this circle, which is called as-neteru, is entered through a door with the name of tes-akhem-baiu, and in it are seated- click to view the circle as-neteru. 1. the image of osiris. 2. the image of isis. 3. the image of horus, hawk-headed. each of these is seated as before. the text reads: p. 174 [paragraph continues "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horns made. this god crieth out to their souls in whatsoever regions t

2. the image of isis. 3. the image of horus, hawk-headed. each of these is seated as before. the text reads: p. 174 [paragraph continues "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horns made. this god crieth out to their souls in whatsoever regions they are, and there is heard the click to view the circle aakebi. sound of the voices of [those who are] shut in this circle, which is like unto the sound of men who lament when their souls cry out to ra. the name of this circle is as-neteru" 4. this circle, which is called aakebi, is entered through a door with the name of tes-sheta-thehen-neteru, and in it are seated p. 175 1. the image of ka-amentet, bull-headed. 2. the image of ba-neteru

CALLING TO THE FIRST OF WITCH BLOOD

sun-god, and below is the "image of af" that is to say, the body of the night sun-god, which has been cast away. end of vol. i. footnotes 256:1 see lanzone, domicile, pl.knthe calling to the first of witch blood an invocation of cain by michael w. ford a short dedication to the luciferian sabbat and those seeking their own light within the gnosis of the adversary. the initiation of the witch into the circle of cain, the living son of satan and lilith, the great harlot and demoness, the adversarial deific force of dark instinctual desire and willed continual existence. with the pen inked in the blood of abel do i scribe of when the blade fell i knew pain and a blinding heat of falling deep into my own created hell, of knowing a heaven of isolation and self-reliance then this ecstasy of tran

CASE PAUL F THE BOOK OF TOKENS

ng, and its coming forth is a search for itself. for that will is a hunger, and a desire, and a longing. my nature being changeless, this eager longing altereth not. it is a thing concluded before all manifestation, a purpose unalterably decided upon [66] v a v a determination which i confirm by mine experience. out of that longing cometh the fixing of the boundaries of the universe. by it i draw the circle of the something which emergeth from the illimitable deep of the no-thing. therefore is this longing the root of geburah, severity, for it restricteth the liberty of the no-thing, and produceth an appearance of limitation and separateness therein. 5 the nail is a perfect symbol of this severity. it hath a property of sharpness and stringency, like the point of a nail; and again, as a na

again, it is the symbol of the tree of divine perfections, encircled by the power of the letters wherewith is formed the whole creation. 3 and because the tally referreth to counting, and so to all the works of number, by this letter do i show first, that all things are brought forth through number, and second, that all works of power accomplished by the wise have number for their foundation. for the circle of the tally is the coiled fiery power which cometh from the sun, and to rule this, thou must learn to count [92] t e t h count aright, and thou shalt have oil for thy lamps, for the oil for lighting. containeth the secret of the letter teth. this is the oil which riseth like a serpent, the oil which thy father jacob poured upon the stone in the house of strength. 4 verily, he who knowe

" refers to the ancient form of the letter teth, a circle (suggesting the serpent holding its tail in its mouth) enclosing a cross, which was the ancient form of the letter tav (or tau. a circle enclosing a cross is a mathematical symbol of [94] c o m m e n t on t e t h the name of names, i h v h, because every circle corresponds numerically to the number 22, and every cross to the number 4. thus the circle enclosing the cross represents 22 plus 4, or 26, the value of i h v h, the unutterable name. the cross, as the letter tav, stands for the number assigned to tav, 400. this number represents the total manifestation of the ten sephiroth in the four qabalistic worlds, because each sephirah is regarded as being itself tenfold, so that the numerical formula for complete manifestation is 10 x

the letter tav, stands for the number assigned to tav, 400. this number represents the total manifestation of the ten sephiroth in the four qabalistic worlds, because each sephirah is regarded as being itself tenfold, so that the numerical formula for complete manifestation is 10 x 10 x 4, or 400. hence the cross or tav is a symbol of the tree of divine perfection; and in the ancient form of teth the circle surrounding the cross is a symbol of the "power of the letters, because the total number of hebrew letters is 22, and 22 is the characteristic number of any circle. arithmetic is the basis of all practical occultism. a knowledge of the esoteric properties and uses of number is indispensable to every seeker for liberation "the coiled fiery power" is the astral light, symbolized by a coil

my divine manifestation: creating, preserving, transforming, throughout endless ages [99] t h e b o o k of t o k e n s 3 from my presence do all things derive their substance, from my power all movement beginneth, and my wisdom is the foundation of all knowing. therefore is yod the foundation of all the letters, and every letter exhibiteth yod in its formation. by these two-and-twenty letters is the circle of creation described. 4 i am the fluid darkness, which is the ink wherewith i inscribe myself upon the scroll of manifestation. verily this writing of the book of being telleth no new thing. they understand aright who say with solomon that beneath the sun is nothing new. of whatsoever is, thou mayest say with truth" i t was" hence is the vision of the prophet which seemeth to pierce th

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

n, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the ye

gh inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces seite 20 wicca01.txt by using the appropriate tools and substances. similarly, you might begin a chant, a medley of goddess names or a mantra of power linked with the theme, or a slow spiral dance around the circle. you could try drumming or tying knots either on individual cords or in a group, creating a pattern with the longer cords of fellow witches, perhaps looped around a tree. the action of the magick is limited only by the environment and your imagination. you may find that improvisation enters quite spontaneously as the energies unfold and spiral. movement is the key to this stage. raising

e working alone, then, holding a long, silk scarf in either hand, move around the tree with your hands rising and falling in a spiral path to create swirls of energies, the most ancient of the mother goddess sacred geometric forms, while chanting and dancing. if you are with friends, join hands around the tree and pass the light and energy between you from hand to hand, deosil, until you can feel the circle of light (you may even see luminous energy transferring from hand to hand *begin to circle the tree deosil, reciting faster and faster: tree power, earth power, sun shower and light, encircle me, enfold me, goddess radiance bright. if you do not want to use the goddess as a focus for your magick, you can substitute the word 'god' or say 'golden radiance bright. you can also create your

se impromptu ones you make- such as the top of a standing stone with a circle of your favourite crystals, or a rock on the beach with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal ma

idwen, innana, shakti, yoruba, danu, kali and aine, protect, empower and inspire this magical endeavour. you can embellish the casting ceremony as much as you like, perhaps drawing pentagrams in the air at the four main compass points, and combining this with lighting the four elemental candles. some practitioners like to cast a circle and then welcome other members of the group to enter, sealing the circle with a diagonal up-and-down slashing movement of their power hand (the one they write with, or a wand or an athame (an athame is a double-edged knife used in formal rituals. it represents air and is placed in the east of the circle. as well as drawing circles, it may be used to conduct magical energies into a symbol) but i think it is more powerful if one person actually walks around th

CASTING THE CIRCLE

r, masculinity, assertiveness, logic and action. it controls heaven and all things positive. it is balanced by yin, the original moon concept of darkness, receptivity, femininity, intuition, acceptance and inaction. yin controls the earth and all things negative. further reading (removed) useful contacts (removed) index of spells (removed) seite 181 wicca01.txt index (removed) end seite 1 casting the circle (luciferian) by michael ford draw circle in flour if not painted in temple. place a candle in each of the four cardinal directions. the altar can be on the ground, a table, rock or such. the altar should be in the center or just north of center of the circle. light the candles and the incense. the ritual facing north, the high priest and priestess kneel in front of the altar with him to

to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" the circle is cas chaos magick and luciferism by michael ford confusion is the result of a system of failure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when peter carroll, ray sherwin and others began work

COSIMANO CHARLES ELEMENTARY PSIONICS

, i said the universe. now as the universe is a pretty big place, you have to do some real fine tuning in some cases, but there is no reason you cannot do it. usually, however, you will be more interested in more terrestrial sources and the best way to do that is to make a chart like the one below (letter number chart. to do this, draw a large circle on a piece of paper. now, evenly spaced around the circle, write the letters from a to z, numbers from 1 to 0, and some common punctuation marks such as a period, comma and question mark. once you have done that, take a ruler and draw a line from the center of the circle to point between each letter and number and punctuation mark so that they all are in little wedges. if you wish, you may shade every other wedge from the center point to about

them in horizontal and vertical arrangements, so for example if the strip in front is horizontal, the two on either side will be vertical. try to place them at equal distances. put the liner back in the helmet if there is one. make the coil of unshielded wire with enough left over to go out the top of the helmet. wire the coil to the foil circle and then run the end of the wire out the top. mount the circle so it will come into contact with the top of your head. time to mount the jack. you will notice that, like the pots, the jack has three tabs. mount the wires to the two outside tabs and forget the center one. making sure that the wires from the jack are long enough so that they don t interfere with your head, attach the ends of them to the foil circle as in the figure. attach the end wi

CULTUS SABBATI

ans have grown, coalescing with their longevity to establish traditions with rites of initiation and formal induction. readers here are well -advised that the cultus sabbati and allied initiates of the tradition maintain a closed circle and according to long-standing custom, those who ask for entry are refused. initiation is by invitation only. where the spirits so will it, a path shall be found. the circle of the cultus sabbati holds dear the spells and customs which generations past have bequeathed. the use of psalms, biblical divination, oral customs of ritual praxis have remained with us, merging amidst a greater body of lore, some old, some new- yet all constant in vivification from the timeless wellspring of dream. for as time passes, the circle hearkens to the spirits patron to its

ells and customs which generations past have bequeathed. the use of psalms, biblical divination, oral customs of ritual praxis have remained with us, merging amidst a greater body of lore, some old, some new- yet all constant in vivification from the timeless wellspring of dream. for as time passes, the circle hearkens to the spirits patron to its heritage, and through dream and spirit-mediumship the circle fleshes itself and moves forward. the authenticity of our work does not rest in antiquity, it is active through present and on-going vision. traditional sabbatic craft often employs demonological names and imagery as part of a cipher to convey a gnosis of luciferian self-liberation. similarly, and as aforesaid, rituals may also utilise christian forms and terms, both as part of long-sta

DANCE OF THE WITCHES

y, dried and green leaves, bones and bits of antler, candles, with a centerpiece of some two-horned animal's skull, such as a buck or a goat. the ideal altar for this operation has the word "dhulkarnen" painted in red on it's front. i find it just as easy to visualize as to improvise. my personal favorite time for this rite is in the woods at night, under a large moon, with flour used to mark out the circle and triangle, because of how ghostly it glows. in these traditional circle-and-triangle workings devoted to the secret lord of the witchfaith, the altar would typically be inside the center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and close your eyes, to calm yourself. at this point, you must imagine yourself in dar

th your eyes closed, and really not hard to do if you do this rite after the sun has set. when you are ready, you open your eyes, and look east to the altar a ways away, and imagine a light from the altar (a light from the east) is beckoning you. this is actually simple to do if you have an actual altar, with a candle or two burning on it. walk towards the altar. when you reach the western rim of the circle, stop, raise your two hands and touch the tips of your thumbs and the tips of your index fingers together at the same time, forming a triangle with your two hands, a triangle that you can look through. look through it at the altar, and frame the light in this triangle, and slowly pronounce the following phonetic formula: oz. ah. el. drag the syllables out. then, step into the circle and

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

e center, and retrieve the arthame, and stand up, holding it out in front of you, facing the altar, of course. as you walk with these items, you just remember to do it slowly, steadily, and with your awareness fully on what you are doing- walking and holding this item out before you. walk straight towards the altar with the arthame, and when you reach the eastern tip, walk counterclockwise around the circle fully once, arriving back at the east, and when you do, kneel and place the arthame down, slowly pronouncing the following phonetic formula as you do: bah. sah. jawn. now you return to the center, pick up the cup and bowl, and holding them out in front of you, facing the altar, you walk towards it. when you get to the east, you go counterclockwise around the circle, arriving at the east

f these sounds, but the sounds themselves. when you are walking, or carrying something, or doing any part of this rite, that is where you mind must be, and you must never hurry any part of this. take your time and really get deeply involved in every detail. now you return to the center, and face the altar. hold your hands out toward it, and slowly approach it, kneeling once at the eastern edge of the circle, which is also a tip of the triangle. as you kneel, cross your hands on your chest. say, silently "you chewed off the goat's tail; the spear-leek grew in the print of your hoof. you gave the serpent's gift to the foremother and forefather of us all you came from above, and rule over a kingdom below, bless me, deliverer whose flesh and blood i have always eaten" now comes the fun part. s

DAVID ICKE CHILDREN OF THE MATRIX

tinue the bloodline and the same symbolism can be seen in the v and a crest of queen victoria and her high-masonic husband, prince albert but shaw explains that it really means the male generative principle, the sun god or phallus. again, that is one level of its meaning. but to the illuminati the g represents the generative principle of expanding and protecting their bloodlines. the point within the circle also represents the impregnation of the female (circle) and with the male (point. on one level this is another sun symbol and can be found on the grave of president kennedy as a flame and circle, but the real meaning is bloodline. it is the same with the ship symbols you see on freemasonic buildings. the hull is the female (that's why ships are always "she) and the mast is the phallus i

female (circle) and with the male (point. on one level this is another sun symbol and can be found on the grave of president kennedy as a flame and circle, but the real meaning is bloodline. it is the same with the ship symbols you see on freemasonic buildings. the hull is the female (that's why ships are always "she) and the mast is the phallus impregnating her. lower-degree masons are told that the circle and the point represents the individual mason (point) restricted by the boundary line of duty (the circle. what a hoot. all these secret society symbols and codes have a meaning for the lower initiates (utter bollocks; the higher initiates (semi-utter bollocks; and for those who make it through to the highest levels of the illuminati (the true interpretation. in the "blood oaths (called

the sun and this is where the theme of the sun, or symbolically the "son, on the cross originates. a similar symbol was used in lemuria relating, james churchward says, to the primal forces of creation. a long list of pre-"jesus" deities were given the birthday of december 25th because of this sun symbolism. the winter solstice, the lowest point or the sun's power in the figure 32: the cross and the circle that symbolised the solar year. the point of the cross to the right is the winter solstice when the sun was said to have symbolically died- three days later, on december 25th. the sun was said to be born or born again 204 children of the matrix northern hemisphere, is on december 21st/22nd. this was the time when the ancients said that the sun had "died" and gone down into the dark plac

tians, and appears to have originated, at least in the post cataclysmic era, in the phoenician/st george centre of cappadocia. john the baptist, and his association with water, further symbolises the water sign of aquarius, through which the sun travels to be "baptised, according to myth. the sun enters aquarius at 30 degrees and jesus is baptised at 30. the zodiac circle was renamed the crown of the circle of the holy apostles (zodiac signs) by medieval monks and they placed john the baptist in the position where aquarius is located (king arthur and the 12 knights of the round table are also sun and zodiac symbolism) in the roman julian calendar john the baptist dies on august 29th and john jackson points out in christianity before christ (american atheists, 1985 "on that day, a specially

quietly, she moved forward to see what they were and to her horror she saw a satanic ritual involving heath and his chancellor of the exchequer, anthony barber. there is an artist's impression of the scene she saw in the picture section. she said that as she watched, hidden among the trees and undergrowth, heath began to transform into a reptile and she said what staggered her was that no one in the circle looked the least bit surprised "he eventually became a full-bodied reptiloid, growing in size by some two foot" she said. this is a common description by witnesses. she said he was "slightly scaly" and "spoke fairly naturally, although it sounded like "long distance- if you imagine the short time lapses. i met heath once in a television station before i knew any of this and i never forg

DAVID ICKE THE BIGGEST SECRET

onehenge.31 professor alexander thom, emeritus professor ofengineering science at oxford university from 1945 to 1961, discovered that theancients who built stonehenge knew about pythagorean geometric and mathematicalprinciples thousands of years before pythagoras was born. thom explained in his 1967book, megalithic sites in britain, that the stones not only formed geometric patterns inand around the circle, they also aligned to features in the surrounding landscape and tothe positions of the sun, moon and prominent stars at particular times, particularlywhere the sun appeared or disappeared at the equinox or solstice and where the moonwas at the extreme positions of its cycle. it was a gigantic astronomical clock, he said.but it is more than that. it is a receiver and transmitter of energ

india where their festivals charted the sunscycle through the year,27 and in the jesus story you see constant symbolic references tothis and to astrology and mystery school symbolism. the crown of thorns is the symbolof the rays of the sun, just like the crown of spikes around the head of the statue ofliberty. the cross is also sun and astrological symbolism, as you saw earlier with thecross and the circle. leonardo da vinci, the grand master of the priory of sion (sun),used this same symbolism in his famous painting of the last supper (see figure 16).he divides the 12 disciples into four groups of three with jesus, the sun, in the middleof them. again this is astrological symbolism painted by a high initiate of the secretsocieties and mystery schools who knew the truth. it may well be th

wore black, the same as the priests of isisin egypt. black is a colour of the babylonian brotherhood which has manipulated itsway through history. in keeping with this, black has become the colour associated withauthority (look at the legal profession) and with death. it is also the traditional colour ofthe teaching profession with the black gown and the black hat called the mortar board,which is the circle and square symbol of freemasonry. the greatest miracle of jesus, itseems, was coming from nazareth because nazareth did not exist at the time. and jesussaid: let there be nazareth. and there was nazareth. or rather, there wasnt. thename does not appear in any of the detailed roman records, nor in any books, writingsor documents of any kind relating to the period covered by the gospels

ponsored thejourney of christopher columbus to discover the americas. the reason for that willbecome clear soon. the de medicis also sponsored the artist, leonardo da vinci, a leadinginitiate of the secret society network. da vinci was able to predict some of the futuredevelopment of technology because he knew what most of the public were not allowed toknow. his famous depiction of the man within the circle was symbolic of the goldenmean geometry on which the major sacred sites of the world are designed and located.the influence of the black nobility expanded northwards into germany and it isfrom this stream that the british royal family, the house of windsor, originates. untilthey changed their name in 1917, they were called the house of saxe-coburg-gotha, agerman royal line going back to

ponsibility of looking after burnham beeches, an area of ancient groves and forestsmanaged by the authorities in london and including an area called egypt wood. lateone night in the early 1970s during heaths reign as prime minister, she was taking herdog for a walk when she saw some lights. quietly she moved closer to see what wasgoing on. to her horror she saw that it was a satanic ritual and in the circle was the thenprime minister, edward heath, and his chancellor of the exchequer, anthony barber.she says that as she watched him, heath began to transform into a reptile and she saidthat what surprised her was that no-one in the circle seemed in the least surprised. heeventually became a full-bodied reptiloid, growing in size by some two foot. she saidhe was slightly scaly and spoke fairl

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

forms the extreme left-hand point of the goathead. 3. mt. vernon square forms the extreme right-hand point of the goathead. 4. the white house forms the fifth and bottom point of the goathead. there is a 666 evident in the most important top three circles of the goathead, dupont circle, scott circle, and logan circle. each of these streets has six major streets coming into them from all angles of the circle. this type of encoding is so typical of the occultist. everything was deliberately planned to stamp the power of freemasonry and the symbols of its plans for america indelibly upon government center in washington d.c. the combination of the the goathead of mendes, devil's pentagram, and the practical existence of the number 666 within the three upper points of the pentagram, unmistakabl

erver. now look for a moment at the circles which comprise the points of the pentagram. washington circle, dupont circle, scott circle, and logan circle comprise four of the six points of the pentagram. the only point which is not a circle or a form of a circle is mt. vernon square. we shall return to the discussion of the importance of the square to the occultist, but let us now concentrate upon the circle. logan circle it is no secret as to why the masonic architect chose to use circles as four of the points of the pentagram. as goodman states in his book, magic symbols "without doubt, the circle is the most important of all units in magic symbolism, and in almost every case where it is used, the circle is intended to denote spirit, or spiritual forces. therefore, we can know with certai

ic symbolism, and in almost every case where it is used, the circle is intended to denote spirit, or spiritual forces. therefore, we can know with certainty that these circles of this pentagram were used to denote powerful spiritual forces. and, of course, these spiritual forces are from lucifer. map of washington d.c. with outlined luciferic design. but, there is much more symbolism expressed by the circle in occultic thought. the circle has also been used as a halo above a person's head, denoting that "he or she is in direct communication with the spiritual world. the circle has also been utilized to represent the sun, especially in spiritual terms, denoting spiritual light. but, the circle also is utilized as a symbol of the all-seeing eye. remember the all- seeing eye atop the pyramid

DAVIDSON DAN SHAPE POWER

flows from this point into the three points of the triangle. this is illustrated in figure 1.4.6-1. figure 1.4.6-1. aetheric vortex phenomena within a triangle. if a triangle is broken up into three triangles, almost all the energy is focused at the center with a small amount at the outside vertices. if a circle surrounds the tetrahedron triangles, the energy is focused entirely in the center of the circle/triangle so a circle overrides the effects of the intersecting lines. in a figure where there are triangles around the periphery of a circle, the entire energy of the figure is concentrated into the triangles. it is as if the triangles gather and focus the energy in the circle. 1.1.2 shape power of a tetrahedron a tetrahedron, the simplest of the platonic solids, is made up of three con

of the aether. the 12-tesseract actually creates a whole spectrum of colors from a colorless aether. this has tremendous implications because it shows that we can use shape to change the vibrational patterns of aether around the shape. figure 1.4.8-1. shape power of a 12-pointed tesseract 1.4.9 shape power of a circle a circle with its concentration of aetheric energy is shown in figure 1.4.9- 1. the circle can be represented as an infinite series of intersecting tangent lines. the focus point is the center of the circle. the intersecting lines actually cross energy fields in the center of the circle. therefore, aether will be concentrated in the center of the circle. this means the circle acts as an aetheric pump to draw in energy and concentrate it at the center. figure 1.4.9-1. shape po

pe power pattern generated a threedimensional energy field. in this case the energy field was a beam of energy projecting out from the back side of the pattern for about five to six feet. the energy beam was vortexing out in a beam the width of the planar pattern. by experiment we found this pattern has maximum energy when the curved lines never touch the surrounding circle. if the curves touched the circle it was as if the circle blocked the curved spiral from collecting more aetheric energy and channeling it to the center of the circle. from figure 1.4.9-1 we know that a circle focuses the energy in the center of the circle. with the curved lines, the energy collection is accelerated and shot out from the center of the spiral pattern. figure 1.5.3-1. planar shape power lens further exper

hylos's incarnations, he was being taken by a chinese master, quong, to a hidden retreat in mount shasta. during the trip, the master demonstrated to phylos, two occult symbols. quong drew a symbol he called the vis mortuus on the ground, which caused a flame of the "fire of life" to blaze up for many feet inside the symbol. the symbol was a circle a couple of feet in diameter with a cross inside the circle and with the cross arms pointing east-west and north-south respectively. the master quong threw a stick into the flame and it disappeared. quong then drew another symbol he termed, vis naturae, and he stepped into 29 the flame which proved to be an energizing and rejuvenation aid. the vis naturae was a circle with a line through the middle funning north and south. subsequent information

search and experiments. 5.2 geometrical figures of sacred geometry 5.2.1 a point as a geometrical concept, the point exists as a definition and basic concept. as a physical reality, the point does not exist, since it is a mental construct and, by definition, has neither length, breadth, nor width, ergo it does not exist as a physical entity. nevertheless, the point is used to define the center of the circle, the center of the sphere, the end points of a line, the focus off at infinity. so we can see that a point, though having no dimension, is the basis of all dimension. from chapters 1 and 2, we find that the simplest physical construct to act as a "point, from the macro level, would be a single atomic particle which acts as both a central receiver and radiator of aether force. from a mic

DEITUS

they would also abstain from sexual intercourse and idle conversation in order to focus all of their attention on their magical art. they would pray to god fervently for the power to command the spirits and would then summon or invoke the spirits with threats and warnings to appear peacefully and affably ready to serve the whim of the magician. the grimoires warn that the magician dare not leave the circle of protection without discharging the spirit or err in the performance of the ritual or else the spirit will seize the magician and kill him or else drive him insane. ironically, the magician would have to be insane to believe that the great adonai would grant him the power to command spirits in order that he might destroy his enemies, obtain great treasure, and fulfill his sexual desir

DEMONIC BIBLE

enter the ritual chamber carrying the candle holders. 5. high priestess removes her robe and sits on the altar with her legs spread. 6. high priest lights the incense burner, places one of the candle holder in each of the high priestesses hands and places the chalice between her thighs. 7. high priest rings the bell nine times, thus purifying the air. 8. high priest walks counter-clockwise around the circle, swinging the incense burner while reciting the incantation i am satan, i am lucifer, i am the devil incarnate; i am belial, i am leviatan, i am the devil incarnate he drinks from the chalice. 9. high priest sprinkles unholy water to the south, the east, the north, and the west while saying, i have crossed the gates of hell and have become the devil incarnate; i am satan, i am lucifer

irit is called beleth (or bileth, or bilet. he is a mighty king and terrible. he rideth on a pale horse with trumpets and other kinds of musical instruments playing before him. he is very furious at his first appearance, that is, while the exorcist layeth his courage; for to do this he must hold a hazel wand in his hand, striking it out towards the south and east quarters, make a triangle without the circle, and then command him into it by the bonds and charges of spirits as hereafter followeth. and if he doth not enter into the triangle at your threats, rehearse the bonds and charms before him, and then he will yield obedience and come into it, and do what he is commanded by the exorcist. yet he must receive him courteously because he is a great king, and do homage unto him, as the kings

, wherewith he setteth cities, castles, and great places, on fire. he maketh thee witty in all manner of ways, and giveth true answers unto private matters. he governeth 26 legions of inferior spirits; and his seal is this, which wear thou as aforesaid, etc (24) naberius- the twenty-fourth spirit is naberius. he is a most valiant marquis, and showeth in the form of a black crane, fluttering about the circle, and when he speaketh it is with a hoarse voice. he maketh men cunning in all arts and sciences, but especially in the art of rhetoric. he restoreth lost dignities and honours. he governeth 19 legions of spirits. his seal is this, which is to be worn, etc (25) glasya-labolas- the twenty-fifth spirit is glasya-labolas. he is a mighty president and earl, and showeth himself in the form of

DIABOLUS

the beast 666 here we see the infernal union of both outward with his partner, but also a mirror shining into the depths of the abyss of his self, his possibility and that chaos which was within him. controlling it, focusing it, crowley was able to manifest his will from this very essence of magick. in luciferian witchcraft cain is considered the devil incarnate in flesh. he is the first born in the circle of leviathan, the first born of sorcery and the patron spirit (who is 29 masked as the devil) of the toad rite. in certain writings, cain is said to have emerged from the seed of samael and eve (by possession by lilith- r. hiyya said "the sons of god were the sons of cain. for when samael mounted eve, he injected filth into her, and she conceived and bare cain. and his aspect was unlike

he beast spoken of in the apocalypse, and is the sign of initiation. the book of thoth, aleister crowley in luciferian grimoires, cain is said to be a symbol and gateway for man and woman to become, thus the symbol of baphomet as anton lavey called it, is the inverted pentagram with a goat head in the middle. the original, which lavey took out, contained the words samael and lilith, surrounded in the circle ring the hebrew lvthn, leviathan, the crooked serpent. in the circles of luciferian witchcraft, this is the sigil of baphomet the head of wisdom who has united the solar and the lunar, or the fire and water within the self to bring forth cain, the devil in flesh upon earth. he is the symbol and cipher of magick, the great work accomplished and onward moving. at the gathering of the sabb

lvthn, leviathan, the crooked serpent. in the circles of luciferian witchcraft, this is the sigil of baphomet the head of wisdom who has united the solar and the lunar, or the fire and water within the self to bring forth cain, the devil in flesh upon earth. he is the symbol and cipher of magick, the great work accomplished and onward moving. at the gathering of the sabbat is cain the black man, the circle and center of the sabbat and it s fire, he directs it outward as he is the pole of this force. woe unto them! for they have gone in the way of cain jude 11 cain s name is said to have derived from a root kanah which means to possess29. this by itself presents the antinomian nature of his essence, while instead of sacrificing his most bountiful items to the lord, he kept them for himself

manifestation as the first sorcerer, created by the devil, holds the true foundations of the craft which indeed separates it from it s watered down wiccan varieties. british hereditary witch nathaniel harris has written an article on cain based on his family teachings, lore and his own sorcerous study and work37. his theories are sound and hold much inspiration for those who utilize truth within the circle, which is inspired or creative truth, thus aiding ones own initiation. according to saint augustine, saint clement, eusebius, lactantius, the abbe simonnet, and others, the entire lineage of cain were tainted. whilst god declared his will to seth by the mediation of angels, cain was gone from the sight of the lord and sought aid from the infernal one. the offspring of cain were deceived

with the self-delusions of what may be perceived as one path only. it must be understood as well that the luciferian understands the very practice of magick as a development of consciousness, of becoming something greater than previously thought striving for self excellence and wisdom, no matter what path that may be. this is what lies within the triangle of darkness, the evocation center itself: the circle. herein is the binding of diabolic power, the very essence of the adversary who is both fire mixed with darkness, and with shadow does the sorcerer design and cast his will in the world. the sorcerer is one who seeks to not only identify him or herself with the adversary, rather invoke this force through them and it shall become them by means of magical fascination and arte. 35 v. the p

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

r, the chief officer of a stellar temple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose station is at the east- the direction of light in regular working and initiations. in regular workings, it is customary for a past hierophant to stand as the warden of the east, so that the hierophant may direct the workings from the center of the circle. high magick: ritual or ceremonial magick. it is called "high" because it was first developed in places which were at a higher elevation than where farming was done, i.e. in towns or cities. usually divided into two major classifications according to don tyson, theurgy (q.v) which literally means "god work" in greek and it's opposite, goety (see goetia. higher self: according to don tys

valiente, in the mid 1950's. anthropologist margaret murry (q.v) wrote two books that prefaced this modern movement in the 1920's. wicce: the feminine of wicca (q.v. widdershins [windershins: counterclockwise. movement against the movement of the sun. occasionally the direction moved in within a magickal circle, but rarely so. movement in this direction is used to help dispel excess energy within the circle that was built up, but not used. a grounding technique in ceremonial rituals. sometimes used to build malefic energies for the intentional purpose of performing black magick (q.v. will, true: the impulse inherent in human nature to realize individual human potential and thereby achieve harmony between the individual, the universe, and the almighty (q.v. aleister crowley (q.v) coined the

DION FORTUNE MYSTICAL QABALA

t further before he draws a veil called the absolute; but the initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are to the hand-an extended application of its powers. 4. the qabalist takes for his starting-point kether, the crown, the first sephirah which he symbolises by the figure one, unity, and by the point within the circle. from this he traces backward the three veils of negative existence. this is quite a different matter from starting at the absolute and trying to work forwards into evolution. it may not yield immediately accurate and complete knowledge of the origin of all things, but it enables the mind to make a start; and unless we can make a start we have no hope of a finish. 5. the qabalist, then

which we referred in the previous chapter. to quote again the words of macgregor mathers "the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a mystical qabala page 27 centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephirah" 7. mme blavatsky draws from eastern sources the teron "the point within the circle" to express the first becoming of manifestation, and the idea is contained in the rabbinical term, nequdah rashunab, the primal point, a name applied to kether. s. but kether does not represent a position in space. the am soph aur has been called a circle whose centre is every-where and whose circumference is nowhere, a statement which, like so many in occultism, is inconceivable, yet n

e might say that kether is the first activity of manifestation, movement; it is a condition of pure becoming, rashith ha gilgalim, the first swirlings, the commencement of whirling motions as it is called by the qabalists- primum mobile as it is called by the alchemists. chokmah, the second sephirab, is called by the rabbis mazloth, the sphere of the zodiac. here we have introduced the concept of the circle with its segments. creation has moved onwards. out of the primordial egg has developed the serpent that holdeth his tail in his mouth, as mme blavatsky chronicles in her invaluable storehouses of archaic symbolism, the secret doctrine and isis unveiled. 16. in a similar manner to that in which kether overflowed into chokmah does chokmah overflow into binab, the third sephirab. the paths

first path is called the admirable or hidden intelligence because it is the light giving the power of comprehension of the first principle, which hath no beginning. and it is the primal glory, because no created being can attain to its essence. titles given to kether: existence of existences. concealed of the concealed. ancient of ancients. ancient of days. the primordial point. the point within the circle. the most high. the vast countenance. the white head. the head which is not. macroprosopos. amen. lux occulta. lux interna. he. god-name: eheieh. archangel: metatron. order of angels: holy living creatures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainment. completion of the great work. mystic

he two opposing forces find expression in a third, the equilibnum between them, which manifests on a lowe plane than its parents. the triangle is one of the symbols assigned to saturn as the god of densest matter, and the triangle of art, as it is called, is used in magical ceremonies and it is the intention to evoke a to visible appearance on the plane of matter; for other modes of manifestation the circle is used. 53. the three of wands is called the lord of established strength. here again we have the idea of power in equilibrium, which is so characteristic of binah. wands, be it remembered, represent the dynamic yod force. this force, when in the sphere of binah, ceases to be dynamic and becomes consolidated [page 160] mystical qabala page 108 54 cups are essentially the female force

DION FORTUNE PSYCHIC SELF DEFENSE

ethods of psychic defence without at the same time giving practical information on the methods of psychic attack. it is not without reason that initiates have always guarded their secret science behind closed doors. to disclose sufficient to be adequate without disclosing sufficient to be dangerous is my problem. but as so much has already been made known concerning the esoteric teachings, and as the circle of students of the occult is becoming rapidly wider every day, it may well be that the time has now come for plain speaking. the task is not of my seeking, but as it has come into my hands, i will do my best to discharge it honourably, making available the knowledge which has come to me in the course of many years' experience of the strange by-ways of the mind which the mystic shares wi

econd death? mrs. c. had by now been taken into the confidence of the mutual friend who was concerned for her welfare, and lent a ready ear to the suggestion that some psychic influence might be at the bottom of the trouble, for this explanation coincided with her own intuitions in the matter, intuitions she had not dared to divulge for fear of ridicule. when asked if she could identify anyone in the circle of her husband's acquaintances who might prove to be the younger witch, she replied immediately that she could with out any difficulty identify both the women, and told the following curious story. the older witch she identified as her husband's mother, an aged lady who occupied a suite of rooms in their house. for this inoffensive old creature mrs. c. had always had a peculiar horror a

r nature spirits, are quite different to the controls with whom spiritualistic circles come into touch. the spiritualistic movement is highly organised on the inner planes, and promiscuous controlling is not permitted. controls have, in fact, to "sit" for development in just the same way that mediums do, and there is invariably some experienced entity within call who can come to the assistance of the circle if all is not going well. western occultism was thoroughly disorganised and broken up by centuries of persecution; its inner plane conditions, consequently, present many tangles and gaps even to this day. it is nothing like as well organised as the spiritualistic sphere. the great orders have their definite contacts and work strictly within them, keeping a firm hand on neophytes; outsid

g very lumpy. i opened my eyes, and saw some thing brown towering above me to an enormous height. as i gathered my senses together, i discovered that i was lying on the floor, close to the skirting, across the feet of an unfortunate man, who was thus securely pinned against the wall, and it was he, shaking in his shoes, that had felt to me like the vibration of machinery. various other members of the circle slowly and reluctantly reappeared from behind the piano and sofa and other heavy articles of furniture. they had seen some practical occultism for once in their lives, but they did not appear to like it. it appears that, after i had gone out and left them with my unconscious body, they got a good deal of phenomena in the way of bells and voices outside the circle. if they had kept quiet

heavy articles of furniture. they had seen some practical occultism for once in their lives, but they did not appear to like it. it appears that, after i had gone out and left them with my unconscious body, they got a good deal of phenomena in the way of bells and voices outside the circle. if they had kept quiet, it would have been quite all right, but they lost their heads and scattered. then, the circle being broken, i began to perform antics, arching up on my head and my heels and, in some way that has never been explained, arriving at the far side of the room at the feet of one of the circle, which, of course, did not improve matters. then an extraordinary thing happened. we were just gathering ourselves together, thinking that everything was over, when a force of what nature i have

DONALDTYSON AIQBEKER

sigils representing the names of gods, angels, spirits or demons. in the example provided in the illustration at the top of this page, which was given by cornelius agrippa in book iii, chapter xxx of his three books of occult philosophy, the name of the archangel michael has been converted into angles on the aiq beker grid, and these angles have been combined to yield the attractive sigil inside the circle. in modern times, the aiq beker became a form of secret writing used by freemasons and other esoteric societies. through overuse, the method became so well known that it has now degenerated into a plaything for children, who insert the letters of english into the grid to make a form of secret writing. however, the method has immense power, and is still in serious use among kabbalists an

DONALDTYSON CORONZON

as 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 called me the god of laughter, and i laugh when i will slay. and they have thought that i could not smile, but i smile upon whom i would seduce. o inviolable one, that canst not be tempted. if thou canst command me by the power of the most high, know that i did i

arisen into knowledge (here the scribe again commanded choronzon to continue with the call) know thou that there is no cry in the tenth aethyr like unto the other cries, for choronzon is dispersion, and cannot fix his mind upon any one thing for any length of time. thou canst master him in argument, o talkative one; thou wast commanded, wast thou not, to talk to choronzon? he sought not to enter the circle, or to leave the triangle, yet thou didst prate of all these things (here the scribe threatened the demon with anger and pain and hell. the demon replied) thinkest thou, o fool, that there is any anger and any pain that i am not, or any hell but this my spirit? images, images, images, all without control, all without reason. the malice of choronzon is not the malice of a being; it is th

en two-and-thirty books of wisdom, and art more stupid than an owl, by thine own talk is thy vigilance wearied, and by my talk art thou befooled and tricked, o thou that sayest that thou shalt endure. knowest thou how nigh thou art to destruction? for thou that art the scribe hast not the understanding that alone availeth against choronzon. and wert thou not protected by the holy names of god and the circle, i would rush upon thee and tear thee. for when i made myself like unto a beautiful woman, if thou hadst come to me, i would have rotted thy body with the pox, and thy liver with cancer, and i would have torn off thy testicles with my teeth. and if i had seduced thy pride, and thou hadst bidden me to come into the circle, i would have trampled thee under foot, and for a thousand years s

tted thy body with the pox, and thy liver with cancer, and i would have torn off thy testicles with my teeth. and if i had seduced thy pride, and thou hadst bidden me to come into the circle, i would have trampled thee under foot, and for a thousand years shouldst thou have been but one of the tape-worms that is in me. and if i had seduced thy pity, and thou hadst poured one drop of water without the circle, then would i have blasted thee with flame. but i was not able to prevail against thee. how beautiful are the shadows of the ripples of the sand! would god that i were dead. for know that i am proud and revengeful and lascivious, and i prate even as thou. for even as i walked among the sons of god, i heard it said that p. could both will and know, and might learn at length to dare, but

he most high, but my will is broken, and my fierceness is marred by fear, and i must speak, speak, speak, millions of mad voices in my brain. with a heart of furious fancies, whereof i am commander, with a burning spear and a horse of air to the wilderness i wander (the idea was to keep the scribe busy writing, so as to spring upon him. for, while the scribe talked, choronzon had thrown sand into the circle, and filled it up. but choronzon could not think fast and continuously, and so resorted to the device of quotation. the scribe had written two or three words of "tom o'bedlam" when choronzon sprang within the circle (that part of the circumference of which that was nearest to him he had been filling up with sand all this time, and leaped upon the scribe, throwing him to the earth. the c

DONALDTYSON PENTA

five points are associated with the five occult elements. because the pentagram can be drawn with a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical

DONALDTYSON POSSESS

rience difficulty breathing. it is as though the body of the spirit thickens the air slightly. this can trigger mild asthma attacks in those who suffer from asthma. at a higher level of communication, spirits may be deliberately invoked or evoked. invocation is used to call a spiritual being into your body, or into the magic circle during rituals of invocation (the magic circle is an extension of the circle of your own skin. this is done when we wish to gain an intimate communion with a god or higher spirit for the purposes of taking on some of the qualities of that being. sometimes spirits are invoked during magic because the magician wishes to assume the identity, and thus the occult authority and power, of the spirit for the purposes of the ritual. during ritual invocation we usually re

ef while in partial possession of your mind and body. if, as sometimes happens, it is necessary to deal with lower spirits who may be hurtful, you always evoke them outside the bounds of the magic circle. spirits are usually evoked into a triangle, which is drawn or otherwise marked on the floor just beyond the limit of the similarly marked magic circle. the point of the triangle points away from the circle, and points in the direction of the compass from which the lower spirit is to be summoned. usually, but not always, evoked spirits can be perceived in some way. smoke or steam may be used to give them temporary bodies within the triangle. or a magic mirror may be set within the triangle within which the spirit can manifest itself. the spirit may cause loud sounds outside the circle- ver

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ipping his fingers into it as if it was snap-dragon, sprinkled with it his forehead, both feet between the two first toes, and the ground behind his back. he then handed his glass to a disciple, who emptied it, and smacked his lips afterwards in a very secular manner. i then desired to see a little of his fetish. he drew on the ground with red chalk some hieroglyphics, among which i distinguished the circle, the cross, and the crescent. he said that if i would give him a fine dush, he would tell me about it. but as he would not take anything in reason, and as i knew that he would tell me nothing of very great importance in public, negotiations were suspended. the claims of the priest to possess supernatural powers were seldom questioned. he was not only a doctor and a priest who intervened

tor must repeat a certain verse. this must be done when the sun or moon is in aries or leo. a young cock, all white, should then be taken, his claws cut off and the cock forced to swallow them together with a little scroll of parchment made of lambskin upon which has been written certain words. then the diviner holding the cock should repeat a form of incantation. next, on placing the cock within the circle, he must repeat two verses of the psalms, which are exactly in the middle of the 72 verses cited in the entry on onimancy. with the cock inside the circle, it must be observed from which letters he pecks the grains, and upon these letters new grains must be placed. the letters, when written down and put together will reveal the name of the person concerning whom inquiry has been made. a

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

ons white sand and plenty of water were always held in readiness in the cabinet. on august 4, 1880, in the presence of william oxley of manchester, she directed a mr. reimers to pour sand into a water carafe, which he did until it was about half full. then he was instructed to pour in water. yolande took it, placed it on the floor, covering it lightly with the drapery she took from her shoulders. the circle was directed to sing. while singing they observed the drapery to be rising from the rim of the carafe. yolande several times came out of the cabinet to examine the thing growing under the drapery. finally she raised the drapery altogether and disclosed a perfect plant, its roots firmly grown and packed in the sand. she presented it to oxley. through raps, instructions were given not to

ve in the alternative spirituality and sexuality community that first became known for its identification with beat zen, and he became well-known as an astrological counselor. he began to develop a perspective on astrology that, contrary to the mainstream of astrological writing, took account of homosexual and bisexual gender preferences. his ruminations culminated in 1966 with his major writing, the circle of sex, for which alan watts wrote an introduction. arthur moved beyond traditional observations on sexual roles (that continue to dominate astrology books) that treat issues of sexual attraction and compatibility to argue that each person possesses a distinct combination of yin and yang. we attract and repel others as they tend to balance our own combination of male/female attributes

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

levi, eliphas. transcendental magic. london: g. redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of ceremonial magic. london: rider, 1911. reprint, new york: bell, 1969. magic circle an important part of ceremonial magic was the drawing of a magic circle around the magician to protect him from the malice of evil spirits that he might invoke to perform his will. the circle was symbolic of a sphere that was believed to surround the magician. it both isolated him from the chaos outside and held in the magical power that he raised. magic circles were used for thousands of years and often took elaborate forms, requiring the inscribing of magical symbols, such as the seal of solomon (a double pentacle. in ancient hindu folk customs, the bed of a woman in child

the chaos outside and held in the magical power that he raised. magic circles were used for thousands of years and often took elaborate forms, requiring the inscribing of magical symbols, such as the seal of solomon (a double pentacle. in ancient hindu folk customs, the bed of a woman in childbirth was encircled by red lead or black pebbles to ward off evil influences. in medieval magic practice, the circle was usually marked or drawn around the magician with a magic sword or knife. it might be some nine feet in diameter to allow the movements of the magician in his evocations. portable forms of magic circles were sometimes drawn on parchment and used as talismans (see also magic square; necromancy) the magic circle (organization) british organization of professional and amateur conjuring

e celebrated investigator theodore flournoy, professor of psychology at geneva. in 1892 smith joined a spiritualist circle, where she developed marvelous mediumistic powers. in 1896, after flournoy had begun his investigations, smith claimed to have been spirited during a trance to the planet encyclopedia of occultism& parapsychology. 5th ed. martian language 983 mars, and thereafter described to the circle the manners, customs, and appearance of the martians. she learned their language, which she wrote and spoke with ease and consistency. unlike most of the unknown tongues automatically produced, the martian language was intelligible, its words were used consistently, and on the whole it had every appearance of a genuine language. that it was in any way connected with mars was, of course

re is an unusual account in the history of the medium elizabeth d esperance that seems to suggest that a total exchange is within the bounds of possibility. during a series of sittings with d esperance in sweden a crucial test was requested and the medium bravely stated to walter, her spirit control, that she would take the responsibility. d esperance writes: a very uncomfortable feeling pervaded the circle but it afterwards gave place to one of curiosity. my senses became keenly alert, the cobwebby sensation, before described, grew horribly intense, and a peculiar feeling of emptiness, which i had previously had, became so strong that my heart seemed as though swinging loosely in an empty space, and resounding like a bell with each stroke. the air seemed to be full of singing, buzzing sou

hen the light was switched on, but often it was found and turned out to be very material and enduring. some early explanations according to the explanation of the controls, the phenomena of materialization were not produced by a single spirit. john king, in a seance with cecil husk, disclosed to florence marryat: when the controls have collected the matter with which i work.some from everybody in the circle, mostly from the medium s brain.i mould with it a plastic mask, somewhat like warm wax in feel, but transparent as gelatine, into the rough likeness of a face. i therefore place this plastic substance over the spirit features and mould it to them. if the spirits will have the patience to stand still i can generally make an excellent likeness of what they were in earth life, but most of

EVIL AND UNCLEAN SPIRITS

awful beast, similar to a hippopotamus or elephant but crushed flat as though their skin were spread out flat over the body of a gigantic beetle or cockroach; yet it has vast strength, for k. wrymycn (nashimiron: whose colors are of a stagnant, gleaming, watery line whose forms are like hideous women, almost similar to skeletons united to the bodies of serpents and fishes, for l. in the midst of the circle are placed lams and admca. the symbolic form of the former is somewhat like that of the devil of the tarot, but colossal and attenuated; the form is of a bloated bestial man, in a crouching position. at the southwest corner are placed the evil adam, a goat-headed skeleton-like giant, and the thousand-headed 7 hydra serpent, and the elder tylyl, the wife of lams, a woman with an ever cha

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

, mi: gale research. chung fu sometime in the 1960s, marshall leve r, then a student at a pre s byterian seminary, began ex- chung fu 61 photograph of chief joseph by edward curtis (corbis) perimenting with trance mediumship. in this state he heard from chung fu, a spirit guide who in his last physical incarnation was a student of lao-tzu in china. in 1970, lever and his wife, quinta, established the circle of inner truth to facilitate chung fu s teachings, which focused on spiritual development as the way to break out of the reincarnation cyc l e. these efforts included such quotidian matters as diet, health care, and psychological we l l- being, on which chung fu would offer guidance in sittings with individuals. the levers traveled widely, abandoning any permanent residence, to work for

een pursuing spiritual questions by reading metaphysical books and exploring altered states of consciousness. but it was through her husband, re y, that ta w a spoke. under hypnosis, rey fletcher channeled ta w a s teachings until late 1970 when he turned his attention to more prosaic concerns. his wife, howe ve r, transcribed the teachings and began work on a book based on them. she also founded the circle of power foundation. in 1984 the fl e t c h e r s m oved to vi c t o r, montana, to devote full time to their spiritual concerns. according to tawa, jesus was born again into the world in 1962, but the individual had yet to realize that he was the messiah. soon, however, he would come to that knowledge and reveal himself to the world, which this time would accept his mission. but before

teenth-century anglican clergyman; and charles lingford, in life a dancer and artist. through probert s inner circle kethra e da foundation and layne s better-known borderland sciences research associates, the channelings of yada di shi ite and associates eventually their number expanded to eleven found an international audience. in the early age of flying saucers, the late 1940s and early 1950s, the circle s pronouncements on the subject were particularly influential, and they founded the basis of layne s the ether ship and its solution (1950, which was widely read in fringe circles and is still an influence on latter-day occult saucer theorists such as john a. keel. see also: channeling; keel, john alva further reading barker, gray, 1956. they knew too much about fly- ing saucers. new yo

FAUST

entle progress of thy day. the three its aspect gives the angels power, since none can solve thee nor thy ways; and all thy works beyond us tower, sublime as on the first of days. mephistopheles since you, o lord, once more draw near and ask how all is getting on, and you were ever well content to see me here, you see me also midst your retinue. forgive, fine speeches i can never make, though all the circle look on me with scorn; pathos from me would make your sides with laughter shake, had you not laughter long ago forsworn. of suns and worlds i ve naught to say worth mention. how men torment them claims my whole attention. earth s little god retains his same old stamp and ways and is as singular as on the first of days. a little better would he live, poor wight, had you not given him tha

re and ever nearer chases? and if i err not, there s a trail behind him! along his path a fiery eddy flies. wagner only a plain black poodle do i see. don t mind him! i think it s an illusion of your eyes. faust he seems in magic nooses to be sweeping around our feet, a future snare to bind. wagner i see he doubts, he s timidly around us leaping, two strangers- not his master- does he find. faust the circle narrows; he s already near! wagner you see a dog! it is no spectre here. he snarls and doubts, now on his belly see him crawl, he wags his tail, dog-habits all. faust come here! and be a friend with us! wagner it is a beast and, poodle-like, ridiculous. stand quiet and he ll sit up too; speak to him and he ll scramble up on you; lose something and he ll bring it back again, leap into wa

near her. faust [to mephistopheiles. what is to come of all this? say! these frantic gestures and this crazy stuff? this most insipid, fooling play, i ve known and hated it enough. mephistopheles nonsense! she only wants to joke us; i beg you, do not be so stern a man! physician-like, she has to play some hocus-pocus so that the juice will do you all the good it can. he obliges faust to step into the circle. the witch [begins to declaim, with great emphasis, from the book. this you must ken! from one make ten, and two let be, make even three, then rich you ll be. skip o er the four! from five and six, the witch s tricks, make seven and eight, tis finished straight; and nine is one, and ten is none, that is the witch s one-time-one! faust i think the old hag s talking in delirium. mephistop

e drink will not hurt him. a man of numerous degrees, he s quaffed already many a goodly draught. the witch with many ceremonies pours the drink into a goblet. as faust lifts it to his mouth, a light flame rises. mephistopheles quick, down with it! and make an end! your heart will be delighted by the drink. you are the devil s bosom friend, and yet, afraid of fire, you shrink? the witch breaks up the circle. faust steps out. mephistopheles quick, now, away! you must not rest. the witch may you enjoy the small gulp s savour! mephistopheles [to the witch. if i can do you any favour, then on walpurgis night make your request. the witch here is a song! if sometimes sung, you ll see in what a special way it will affect you. mephistopheles [to faust. come quickly and let me direct you; you must

ightway singe relentlessly. and now upon my rounds i ll go. cries and crowding. alas! it s up with us, oh woe!away, escape! escape who can!fall back, fall back, thou hindmost man! hot sparks are flying in my face.i stagger from the glowing mace!lost are we all, we all are lost!back, back, ye masquerading host! back, senseless mob, don t come so nigh! had i but wings, away i d fly!plutus. backward the circle round us shrinks, and no one has been scorched, methinks. scattered by fright, the crowd takes flight. yet, symbol of the reign of law, a ring invisible i ll draw. herald. a glorious deed hast done tonight. how can i thank thy sapient might? plutus my noble friend, be patient yet; many a tumult still doth threat. avaritia here, if we like, we can look on and view this circle at our leis

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

rom the mystical side of christianity, which developed as a parallel tradition to pauline dogma as it diverged and became estranged from its judaic roots. the christian cabala evolved as a way to harmonize jewish kabbalistic doctrines with christian theology. the precise usage of the word qabalah to denote the ideas and practices of the esoteric teachings and the secrets of the torah emerged from the circle of yitza aq the blind (1200ce, and was used in the same context by eleazar of worms (beginning of the thirteenth century).2 the word qabalah (hlbq lit. receiving, also welcoming of god) alludes to a dynamic state of direct communication and mystical union of the individual soul with the divine. in that sense, it is synonymous with the sanskrit word yoga (lit. union with or absorption in

FOCUS OF LIFE

ssed by articulate sounds. the language of fools-is words. in the labyrinth of the alphabet the truth is hidden. it is one thing repeated many times. confined within the limits or rationalism; no guess has yet answered. o zos, thou art fallen into the involuntary accident of birth and rebirth into the incarnating ideas of women. a partial sexuality entangled in the morass of sensual law. on earth the circle was fabricated. the origin of all things is the complex self. how shall it be made the end of things? dubious of all things by this increase, and ignorance of individuality. i or self, in conflict, separate. this forgetfulness of symboli becomes the unexplored 'reason' of existence. unable to concieve the events of the present: what shall be knowledge of past and future? verily, this cr

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ty, cupidity; truth, deceit. with the arrival of truth comes the good, accompanied by life and light, and all the remaining punishments are driven out. the decade of the powers has cancelled the dodecade of the punishments. when his regenerative experience is completed, trismegistus leads tat out of the "tent (translated tabernaculum by ficino) under which he had been and which was constituted by the circle of the zodiac. as festugiere explains, the twelve vices or "punishments" come from the twelve signs of the zodiac which oppressed tat when he was still material and under the influence of matter. festugiere compares this with the ascent through the spheres in the pimander, where there are seven vices with the planets which 29 ficino's "pimander" and the "asclepius" the initiate abandons

overns all living things. next in the order of gods are the thirty-six, which are called horoscopes,3 that is stars fixed in the same place who have for their chief a god called pantomorph or omniform who imposes their particular forms on the individual of each species. no individual form can be born exactly the same as another; these forms change as many times an hour as there are moments within the circle in the interior of which resides the great god omniform (these thirty-six gods are the decans, or divisions of ten degrees into' ibid, pp. 304-5. 2 see above, p. 7. 3 c.h, ii, p. 319. 36 ficino's "pimander" and the "asclepius" which the 360 degrees of the circle of the zodiac are divided' note in the egyptian theological system here presented the great importance of the sun and the zodi

er he is using them religiously, as in the hieratic magic described in the asclepius, for insight into the divine forces in nature and to assist his worship of them. into the hellenistic astrology which is the background of the philosophical hermetica an egyptian element had been absorbed, namely the thirty-six decans, or thirty-six gods who ruled over the divisions into ten of the 360 degrees of the circle of the 1 for a good summary of the subject, see festugiere, i, pp. 89 ff. 45 he hermetic literature divides into two branches. on the one hand there are the philosophical treatises, such as those in the corpus hermeticum, and the asclepius, to which can be added some other specimens of this literahermes trismegistus and magic zodiac' that strange people, the egyptians, had divinised tim

e hear, within the familiar framework of a conversation between hermes and his son tat, of the great importance of the thirty-six. we have said, my child, that there is a body which envelops the whole ensemble of the world: you should represent it to yourself as a circular figure, for thus is the all. i represent to myself such a figure, as you say, o father. represent now to yourself that, below the circle of this body, are ranged the thirty-six decans, in the middle between the universal circle and the circle of the zodiac, separating these two circles, and, as it were sustaining the circle of the all and circumscribing the zodiac, moving along the zodiac with the planets, and having the same force as the movement of the all, alternatively with the seven. pay attention to this: since the

reprint, 1962, pp. 81 ff. the specialised study of the decan images is that by w. gundel, dekane und dekansternbilder, studien der bibliothek warburg, xix, 1936. 46 hermes trismegistus and magic comes to us a certain influence of the decans, whether through the children of the decans, or through the intermediary of the planets' the decans appear here as powerful divine or demonic forces, close to the circle of the all, and above the circles of the zodiac and the planets and operating on things below either directly through their children or sons, the demons, or through the intermediary of the planets. thus the philosophical hermetica belong into the same framework of thought as the practical hermetica, the treatises on astrology or alchemy, the lists of plants, animals, stones and the like

FRATER ELIJAH ANGELS OF CHAOS

bend upon them (11*7=(77=(76+1) and (2^2)*19=76 in it's prime factorization (by the fundamental theorem of arithmetic. ii (liber al) 6: i am the flame that burns in every heart of man and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death (daath) 7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go. 42: a feast for everyday in your hearts in the joy of my rapture! 8: who worshipped heru-par-kraath have worshipped me; ill, for i am the worshipper. 13: for why? because thou wast the knower, and me. 4: yet ye shall be known and i never 38: a feast for the 3 days of the writing of the book of the law. 19: is a god to live in a day?

we say more on this? this is so obviously true, one just needs to look around. i/17a: words being a medium of play. a reference to a master. by entertaining any thought, we cause the fall of man again and again. this is not an excuse to do nothing, but an aspiration to the way of annihilation of duality. anything which is something causes a reference and is like a lightning bolt in the darkness. the circle is formed of words. and i wear a suit which looks like a bear. i/17b: scorpio. sex and death, another crack. i/18a: the origins of reality in such eloquent word. were it truth, i could weep. i/18b: a representation of the way (and it s detours. i/19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the sun being a reference to the chi

FREEMASON BLUEBOOK

ere dedicated to king solomon in modern times to st. john the baptist and saint john the evangelist, two eminent christian patrons of freemasonry; and since their time there has been represented in every regular and wellfurnished lodge, a certain point within a circle embordered by two perpendicular parallel lines, representing saint john the baptist and saint john the evangelist. upon the top of the circle rests the book of holy scriptures. the point represents an individual brother; the circle, the boundary line of his duty. in going around this circle, we necessarily touch on the two parallel lines, as well as on the book of holy scriptures; and while a mason keeps himself circumscribed within their precepts, it is impossible that he should materially err. tenets. the tenets of your pro

ignorance, may ridicule it. at your leisure hours, that you may improve in masonic knowledge, you are to converse with wellinformed brethren, who will be always as ready to give, as you will be ready to receive, instruction. finally: keep sacred and inviolable the mysteries of the order, as these are to distinguish you from the rest of the community, and mark your consequence among masons. if, in the circle of your acquaintance, you find a person desirous of being initiated in to masonry, be particularly attentive not to recommend him, unless you are convinced he will conform to our rules; that the honor, glory and reputation of the institution may be firmly established, and the world at large convinced of its good effects. chapter iv. the second, or fellow crafts' degree. the master is th

d the foot of the grave far enough to give room for the mourners always, and, if the nature of the ground allows and the attendance is large enough to require it, as far as the services can be heard with convenience. if it is impracticable for the brethren to form in a single line within convenient distance, other 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

FREEMASONS SATANISM AND SYMBOLISM

dmits freemasonry is from hell "those who follow the path of faith (or the heart) use water and are known as the sons of seth, while those who follow the path of the mind and action are the sons of cain, who was the son of samael, the spirit of fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled against god; alchemists who are known sorcerers, black magicians, and worshippers of satan, and the rosicrucians who have so desecrated the precious cross of jesus christ with pentagrams and hexagrams as to make you sick. hall's major revelation was that freemasonry is the son of samael. being careful not to confuse samael with the beloved proph

d windows of the temples as a tutelary god [the word "tutelary" means "guardian] 3) in ancient tyre, and india "a serpent was. coiled around the trunk of a tree. python, the serpent deity, was esteemed oracular; and the tripod at delphi was a triple-headed serpent of gold [note: also, pike capitalized as we printed, above] 4 "the portals of the egyptian temples are decorated with the hierogram of the circle and the serpent" 5) the serpent "is found upon the temple of naki-rustan in persia, on the triumphal arch at pechin, in china, over the gates of the great temple of chaundi teeva, in java; upon the walls of athens. the mexican hierogram was formed by the intersecting of two great serpents, which described the circle with their bodies, and each a human head in its mouth [note: pike capit

m which alone wisdom springs. the snake encircles the two symbols of the extremes of created life- the child and the death-symbol of the skull. between them, the child and skull are intended to symbolize the 'beginning and then end' as a whole, the emblem may be interpreted as meaning 'in the end, is my beginning, or 'the end is found in the beginning, which is approximately what the latin around the circle means[ magic symbols, ibid] the pagan belief in reincarnation is spoken of within these statements. this second ouroboros depicts the whole world being surrounded and controlled by the serpent. this is the way the satanist views the entire created world. the bible states that satan is the "lord of this world" is the "prince of the power of the air" and is clearly in control of this wick

ons. but albert mackey, 33 degree masonic author, states that the regular column is a phallus symbol "the phallus was an imitation of the male generative organ. it was represented usually by a column, was was surrounded by a circle at the base [mackey, a manual of the lodge, 1870, p. 56. mackey also stated this in the symbolism of freemasonry, p. 60] sex in the point within a circle the point and the circle carries a sexual connotation. another masonic author states that this symbol is used in sun worship, and then says "the female principle, symbolized by the moon, assumed the form of a lunette [small circular opening, or crescent, while the male principle, symbolized by the sun, assumed the form of the lingam [phallus] and placed himself erect in the center of the lunette, like the mast

symbolized by the moon, assumed the form of a lunette [small circular opening, or crescent, while the male principle, symbolized by the sun, assumed the form of the lingam [phallus] and placed himself erect in the center of the lunette, like the mast of a ship["point within a circle" short talk bulletin, august, 1931, masonic bulletin designed to read within the lodges, p. 4] sex within a circle the circle is commonly used to depict the female sexual organ. satanists love to use the "eight-step path of enlightenment (right) they believe a person needs to go through eight separate steps to become fully enlightened spiritually. the final step which is the eighth step, is the sex act. notice that the very center of this symbol is a very small circle. this symbol is the ultimate female sexual

FULL MOON RITUALS

a desired goal "petitions" have included expressions of gratitude to the gods and/or the members, performances of poetry or music, whatever people want to do with their space. petitions aren't scheduled; you come in any time during the main window, usually 4-5 days. how does it work? the fmr is done during a 5-7 day window. the leader posts an opening note, setting place and mood, usually casting the circle, and welcoming participants. over the next 24-48 hours the quarters are called, the god and goddess are invoked, and the leader posts a transition to the petition period. thereafter people come in at their own time to petition until the pre-announced time of closing, when the leader posts a final hail-and-farewell. it isn't necessary to leave your computer on all week, or to do a physic

lunar calendar, it was impossible to have two moons in a month, as a moon was a month! old castle ritual room wolf moon leader: red deer date: 30 december 2001 the days after yule had found red deer ever more intent on singing a place sometimes his alone but more often a part of the real world into the old castle environs. now, on the night of the full moon, he lay again on the central altar amid the circle and spiral of standing stones, only a few miles out in the country from the southern part of heaven. a glorious full moon shone overhead, with only wisps of clouds. she illuminated the lithons of rough hewn sandstone- the quarter-stones of which stood some twenty feet tall. when deer first found this circle, it was unlike any he'd experienced before- not actually a circle but a spiral w

the country from the southern part of heaven. a glorious full moon shone overhead, with only wisps of clouds. she illuminated the lithons of rough hewn sandstone- the quarter-stones of which stood some twenty feet tall. when deer first found this circle, it was unlike any he'd experienced before- not actually a circle but a spiral winding in from the north and completing two turns before meeting the circle of quarter-stones, then one more to the central altar slab- but over the past few years he'd become quite at home here. a newly built edifice on an anciently hallowed hillside. as part of the song, deer called the memory of a prior yule when he had lain just so upon that altar for what seemed hours- watching mama moon as she had appeared to sail through the regathering clouds- before he

illside. as part of the song, deer called the memory of a prior yule when he had lain just so upon that altar for what seemed hours- watching mama moon as she had appeared to sail through the regathering clouds- before he had become aware of the fog rolling in from chapel hill. entranced, he had held his breath as the fog mounted the hillock in a deosil spiral until wisps of it were floating into the circle itself and seeming to dance among the standing stones. tonight deer sang the fog up the hill and watched as it rose to claim even the tallest of the stones. then, he stood, shed all sense of himself and waited- until awareness of a distinctly different atmosphere accosted his skin and his nose with smells of ancient oak, selaginella and leaf mold. opening his eyes, he sees the moon refl

f tiny golden bells adorn her ankles "this is a joyous season" owl states to the castle as much as herself "let the bells ring out, let the candles glow, and let friendship warm the hearts as the fires warm the hearths. so mote it be..owl's melody merges seamlessly into another, which makes its way to deer's heart..a black bear wanders into a stone circle, followed by a low flying small grey owl. the circle smells fresh, but the stones are old. so is the black bear. she is an older bear, her coat is still black but tinged with new grey. sniffing the stone altar in the center, she recognizes the scent. deer. but not. there is a calling she has been following all evening, and she knows she is on the right track. she wanders to the lake, moon reflected in its mirror finish. she turns and spie

FULLER J F C SECRET WISDOM OF THE QABALAH

s its tail in its mouth with its teeth. it is perforated on both sides. when the perfect one [or the archangel metatron] is raised up, the serpent is changed into three spirits. 26 secret wisdom of the qabalah page 43 plate 7: the brazen serpent secret wisdom of the qabalah page 44 it is energy and the order within energy- the balance of the forces. isaac myer writes the harmony is represented by the circle, by the serpent, an emblem of both satan and wisdom, with its tail in its mouth. in the physical universe it is the luminiferous aether, the vital caloric, the electro-magnetic azoth. it is the ambient fluid which penetrates, permeates, vitalizes all things, the ray detached from the glory of the sun, fixed by the weight of the atmosphere, and crystallized by the central attraction, to

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

ervations over immense periods. jones informs us that the hindoos first supposed that the precession took place at the rate of 60 years in a degree, or 1800 in a zodiacal sign, and of 21,600 in a revolution of the entire circle. they afterwards came to think that the precession was at the rate of 60 years and a fraction of a year, and thus that the precession for a sign was in 1824 years, and for the circle in 21,888 years. subsequently they discovered, or thought they had discovered, the soli-lunar period of 608 years, hence they attempted to make the two go together. both, however, proved to be erroneous. in referring to the fact that among the ancient romans existed the story of the twelve vultures and the twelve ages of 120 years each, higgins remarks "this arose from the following cau

omanhood, soon assumed the place of seth beside osiris. later in the history of egypt, when the gods have become greatly multiplied, and the original significance of the deity obscured, horus, the child and the third member in the later egyptian triad, not unfrequently appears in her place as one of the eight great gods. the fact is observed that the history of osiris is not alone the "history of the circle of the year, or of the sun dying away and resuscitating itself again, but that it is also the history of the cycle of 600" it has been said that of the component elements of his hieroglyphical name, isis is the first, and that the name osiris really signifies the "eye of isis" according to plutarch, isis and muth are identical, but from the evidence at hand it is plain that muth compreh

established facts concerning religious symbolism, it has been possible, even under its present condition of decay, for scholars to unravel the hitherto mysterious significance of this remarkable structure. stonehenge is composed of four circles of mammoth upright shafts twenty feet high, the one circle within the other, with immense stones placed across them like architraves. in ancient symbolism the circle was the emblem of eternity, or of the eternal female principle. mountains were also sacred to the gods. it has been said that a ring of mountains gave rise to these circular temples. faber assures us that a circular stone temple was called the circle of the world or the circle of the ark, that it represented at once the inclosure of the noetic ship; the egg from which creation was produ

curvature of the avenues, produces sufficiently the desired effect. to make it still more elegant and picture-like, the head of the snake is carried up the southern promontory of hackpen hill, toward the village of west kennet; nay, the very name of the hill is derived from the circumstance. thus our antiquity divides itself into three great parts, which will be our rule in describing this work. the circle at abury, the forepart of the snake leading toward kennet, which i call kennet avenue; the hinder part of the snake leading toward beckhampton, which i call beckhampton avenue; for they may be well looked on as avenues to the great temple at abury, which part must be most eminently called the temple "the plan on which abury was built, is that sacred hierogram of the egyptians and other

ry, the forepart of the snake leading toward kennet, which i call kennet avenue; the hinder part of the snake leading toward beckhampton, which i call beckhampton avenue; for they may be well looked on as avenues to the great temple at abury, which part must be most eminently called the temple "the plan on which abury was built, is that sacred hierogram of the egyptians and other ancient nations, the circle and snake. the whole figure is the circle, snake, and wings. by this they meant to picture out, as well as they could, the nature of the divinity" the temple which represents the body of the snake is formed by a circular agger of earth having its ditch withinside. as this is contrary to the mode adopted in works of defence, it is thought to prove the religious character of abury. in a d

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

stratford. he appealed for help to waite,whopromptly obliged by compiling a 'conjuration to be used in theatres' of some one hundred words of latingibberish-althoughhe had no idea for which play it was required (in fact,henryvi,part2).waite noted in his diary(11april 1901) that 'bensonian magic is preposterous, for the operator is caused, despite all precedent&ignoring alldangers to stand outside the circle. plrater] avallanius burning to have the blackartperformed satisfactorilyhas set himself to remedy the mischief of all this ignorance, and hence this request' he added, complacently, that hisownconjuration 'has the merit of being much wickeder than the grimoires, for black magic, as i have already shown, isnotnearly so black as it is painted. it is doubtful if machen spoke the conjurati

GILBERT THE MAGICAL MASON

ion of the two. iod is chocmah, he is binah, the vau is tiphereth, the second he is malkuth, the kingdom, in which we see the reflection, or rainbow of the crown, kether. such is the divine ideal in the three worlds: three triangles which are as one triangle, three complete ideals, three complete and absolute conceptions of the one god, three in one, and three in each of the triads, nine and one; the circle, and the axis around which the circle revolves; the essence and the existence of the two hieroglyphic signs of number, of the decad,the volatile and the fixed, the moveable and the stable, form variable to infinity, and being unchangeable in its essence, are the eternal balance of life. form undergoing improvement, and being reborn more full of life, after an apparent destruction, this

e few, and they werenotclosely related to their religion. in the iliad of homer, neither the sun nor moon is spoken of as driving a chariot,butin the odyssey aurora, the dawn is so described. according to the much later roman author manilius, the chariot of the sun had four horses, and the chariot of the moon only two. aristotle is the earliest writer whose works are extant in greek, who mentions the circle of the zodiac. euripides, however, speaks of hippo, daughter of chiron, as being able to divine future events by means of observations of the stars.itis of course true that recent writers on greek myths have asserted relations between the incidents of these myths and astronomical facts, and have explained that greek and roman religious ideals were connected with the worship of the sun

GILBERT THE SORCERER AND HIS APPRENTICE

asts like a, hippopota255 mus, and an elephant,butcrushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or cockroach, crawling yet having vast strength (12 'neshimiron- whose colours are of a stagnant gleaming, watery hue, and their forms like hideous women, almost skeletons, united to the bodies of serpents and fishes.the qllphqth of theqabalah27in the midst of the circle are placed samael and asmodai. the symbolic form of the former is somewhat like that of the devil of the tarot,butcolossal and attenuated;thatof asmodaias 225 bloated, bestial man, but in a crouching position. atthesouth-east angle are placedtheevil adam, a goat-headed skeleton-like giant; and a' thousand-headedhydraserpent; and the elder lilith,thewife ofsamael,awoman with an ever-chan

d justice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the torch of intelligence is placed between its horns, as the magical light of the universal equilibrium. the caduceus which holds the place of the generative organs signifies the eternity of life; the belly is covered with scales to represent water; the circle above it is the atmosphere; the wings are the emblem of the volatile; and the deformed and goat-like feet rest upon the earth. space does not allow me to enter further into the subject, on which, indeed, several volumes might be written without exhausting it. i can only hope that this short treatise will suffice to give my readers some idea of the recondite meaning of the tarot cards, a

ii17th 7thechariotnqlj18th 8 strength (justice at one time)tlfi,19th 9thehermit (prudence)11j120th 10thewheel of fortune.=2j.21st11justice (strength at one time),22nd 12thehanged manr:\723rd 13death1t\24th 14 temperance0t25th 15thedevilv's26th 16thetoweris27th 17thestar-28th 18themooni't(29th 19thesun.,030th 20thelast judgment (angel)c',0,31st 21theuniverserlh32nd first cometh the one numbered 0, the circle of the heavens, the negative; then 1 the circle opened out into a right line, the positive. these two numbers have corrupted egyptian titles attached to them which are to the 0 mat; to the 1pogod:these are"'q.-maut- thepekht- stretch out- extension- the mother-goddess of all extended through the universe 'and above the shouldersofthatgreat goddess isnaturein her vastness exalted' noteth

rivial matter; a lady declared it was a message from her mother, of the authenticity of which she had no doubt. other messages were given to various persons present, which appeared to give them great content,butto me the appearance of the face was the striking and unaccountable fact. after leaving the room i walked a short distance with the lady who had sat beside me, and who seemed familiar with the circle, and the proceedings.somepsychicmemories91'whatwas it' i queried.'thatface we saw''justa thought-form' she replied.'hethought it, and it appeared''butthe other lady took it for her mother, and to me it looked like aman''really it looks like nothing. butanyone'sthought can mould it. perhaps her mother's spirit actually took possession of it. or again perhaps it was her own subconscious m

bounding circle forming a good symbol of infiniteduration becauseithasno point at which you cansa.yitbegins or ends (fig. 1).thecontents, so to say;ofthis infinite sphere, are what is calledinsanscritmulaprakriti, or..the. root of matter, homogeneousworld-stuff..so soon as the first flutter. of manifestation begins, the first differentiated point may fitly be represented by a dot in the centre of the circle (fig. 2).themost elementary form of manifested matter is revolution in theformof a vortex-ring, as shewn in an experiment in the lecture on'theborderlandofphysics'.ifwe rotate ahomogeneous-sphere j;apidly,and look at the axis of revolu255 tion, it appears like a point;butturnit to oneside,andthe axis appears like a line forming the diameter of the circle. in old times theoriginof matter

GOETIA LUCIFERIAN

thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the dreams of those unwilling to grow and become in the light of the serpent-angel. by air and dream we enter the circle 4 5 the preliminary definition of magick& black magick it is significant to explain the definitions within the context of this book, to not only in some manner set the foundation but also the suggestion of a successful application of this grimoire. this book is not meant for the individual to develop profane behavior, antisocial actions nor abhorrent philosophy which may be defined as n

e adopt we become as gods and goddesses individual and beautiful in many ways. black magick as revealed in current standards is the art of self-deification through antinomianian processes, that by the self separating from the natural order do we move in-between the world of waking and dreaming. in the art of primal sorcery this is defined as encircling/ensorcelling the self in the dragon s being. the circle in the modern context of magick and ceremonial workings is not designed to keep forces out, such as being a philosophy which if employed in this manner, will lay a foundation which causes the magician to fail from the start. the circle is a span of self control; it is our influence of who we are and what we will become. do not fear forces outside the self, your greatest enemy is within

d awoke in hell (earth the chthonic realm. rather than fearing and cowering, hiding, lucifer understood he was an independent mind and existed independently from the natural order and roused all other fallen angels to stand strong. in this context, lucifer was creating order from chaos. this is a seeming model of the initiate, that we work towards recognizing our own sense of being, and to expand the circle of control. the daimons/djinn of the goetia are initiatory forces as well. consider the definitions of angel and demon. the significance is beneficial in the context of this grimoire. angelic spirits are solar/air based spirits who posses a higher articulation of being, that is, they resonate with the more developed aspects of the self i.e. communion with the initiatic guide/holy guardi

r the infernal princes. in the coiling of this black light and cunning fire, may the sorcerer become isolated and strong against the natural order. the individual is separate, yet a fire made vessel of azazel-lucifer, known as azal ucel, the daemonic angel of adversarial awakening. begin the rite in the southern quarter, relative to azazel, the initiator of the path. the sorcerer should construct the circle of the dragon as one uses in this goetia, encircling the self in the announced conjurations of the four quarters. azazel i summon thee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the ser

l let the sorcerer cast a circle about him/her, the leviathanic ourobouris circle counter clockwise, then in the same fashion, move widdershins in your alignment with the four daemon princes and subprinces, in your own design. summon then with an enflamed mind, the dragon-serpent which is the angelic essence of the soul, the eye of azal ucel shall burn forth from the darkness to reveal the light. the circle itself is not a tool of keeping spirits out, rather the circle is the concentration point of which the sorcerer summons forth the energies within the earth through him/her self, that it is the ensorcelling of the shades and elementals of the self the great arcana of the i, or luciferian being. the circle should not be considered a means of protection, the magician who would fear and cow

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

e image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index

neously, should be stimulated to create these pentagrams about the magician on the astral plane in glowing figures of fire, so that through the streaming lines of light and power, representative of the spiritual being, no lesser entity of any kind dare make its way. it is necessary that the magician make certain that he does not lower the elemental weapon after formulating a pentagram in mid-air. the circle must be complete, continuing in an unbroken line from pentagram to pentagram. the blazing five-pointed star is like the flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein

c points or monads, are the minute sensitive points of spiritual consciousness, and in the reality of their existence and function is based not only the deepest sense of individuality but the basis of matter itself, and its concomitants of energy and physical life. these monads are at the root of the cell as of a mineral, brain matter as well as of vegetable life. the result of the formulation of the circle of fire and the flaming pentagrams, the vibration of the god-names and the invocation of both the angels of the cardinal points and the holy guardian angel, is that gradually the coarser cells or monadic atoms are ejected from the sphere of consciousness. to take their place other lives, more sensitive and refined, of a finer grade of spiritual substance, are attracted to the sphere of

GOLDEN DAWN RITUALS B

e need shall arise for such a working with an evil-natured spirit, thou shalt hold the blade of thy sword upon the spirit until such a time when thou shalt give him the license to depart. let the adept draw the complete pentagram as taught in the first portion of this lesson and have it near during all important workings. it is vital when tracing a circle for an area of working that thou complete the circle. the circle must be complete before any invocational work commences. within the pentagram there are invisible currents. from o to m, and from l to n. the currents are that of as represented by the letter c. it is the currents of that are symbolized by the active and passive pentagrams of. these pentagrams should proceed and close all invocations and evocations. it is the tracing of thes

e names must be vibrated with the invoking and the banishing pentagram. let the adept again be reminded that the enochian names are not vibrated without the presence of the tablet of union and the four watchtower tablets. remember to invoke the forces of the four elements in the four quarters, begining in the east, then moving to the south, the west and then the north, taking due care to complete the circle in the east. all invocations and banishings are to be opened and closed with the qabalistic cross. in some cases, certain other names that pertain to the quarter may also be vibrated. make certain that the following pentagrams of are utilized in conjunction with the proper elemental pentagram; either invoking or banishing, according to the work you are doing, and take due caution to vib

GOLDEN DAWN RITUALS C C1

z.a.m. observes with due caution that p and q are invoked during an eclipse, for they are the powers of the eclipse. in order for an eclipse to occur, both the sun and the moon must be in conjunction with them in the zodiac. the sun and the moon, thus, being at the same time either in conjunction or in opposition with each other. 9 when performing the hexagram rituals, it is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its force to one place as in the charging of telesmata. superior and inferior triads each angle of the hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior

center of the figure. to banish, trace the form thus: l b c y f k 19 step 5 using the magical implement, trace a line to the north and make the figure thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. to banish, trace the form thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. step 6 pass around back to the east so as to complete the circle of the place where thou art standing. perform the analysis of the keyword. thou may wish to perform the analysis of the keyword in the beginning before tracing the forms. this is acceptable, but as the place of working will be better suited after the b.r.h. or i.r.h, it is most appropriate at the end. the fifth form of an evil nature 20 this form remains unpublished and for good reason

e talisman. 11. in the case where you may wish to invoke all the planetary forces, perform the l.i.r.h. using l, then turn to the quarter of the respective planets and use the supreme ritual of the hexagram to invoke their forces. remember always to properly banish planetary forces when you are done working, using the lesser banishing ritual of the hexagram. 12. in all cases, remember to complete the circle of working following the course of the sun. special note on elemental directions take notice that the positions of the elements are different in the zodiac, which equates to the macroprosopus, than that of the four winds. the zodiac is utilized for the hexagram rituals and the winds are used for pentagram ritual. repeated here is the tablet of shewbread. notice within it is hidden both

GOLDEN DAWN RITUALS D

lotus wand in the appropriate silk or linen. 8 step 7 purify the room by n and o just as you did in the beginning; leave nothing out here. step 8 perform the reverse circumambulation to break up the forces. remember, going in reverse breaks up the vortex. step 9 place your lotus wand just outside the precincts of your magical circle and perform the l.b.r.p. and b.r.h. placing the wand outside of the circle ensures that the newly bestowed energies are not discharged. 9 10 a b c d e f g h i j ere the rose cross lamen 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 the rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must never be touched by any other person, and it should be wrapped up in white silk

GOLDEN DAWN RITUALS F

wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech thee to bestow up

close the vortex by performing the reverse circumambulation, widdershins, three times. step 21 move to the west of the altar, facing east, and perform the final release "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations with the blessings of hwchy and hcwhy" step 22 remove the rose cross lamen now from within the precincts of the circle and perform the l.b.r.p. and b.r.h. say "i now declare this rite duly ended" ring bell/ special note the rose cross lamen, as directed by the chiefs of the third order, is revealed to distinguish the adepti. it should be handled with reverence and with care and should always be kissed upon removing it from its chamber and placing it around one's neck. it should be kissed in the center o

GOLDEN DAWN RITUALS K

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

and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of the secrets of divine light (he replaces the incense upon cand resumes his place saying "the sun daily returning is the dispenser of light to the earth. let us thrice complete the circle of this place, the abode of the invisible sun (chief adept leads, second adept follows, then all the others, and the third adept last. they circumambulate thrice, saluting the east with 5=6 signs as they pass. upon finishing, 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 ar

ds from head and give the sign of 5=6 grade) chief adept (slowly and loudly "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me shall never die. i am the first and i am the last. i am he that liveth but was dead and behold i am alive forevermore, and hold the keys to hell and of death" 13 (chief adept quits the circle, the second adept follows, then the other members, with the third adept last. all enter the vault and proceed around the altar with the sun. chief adept reads the following sentences, and all halt in the former positions, chief adept is in center, others are around) chief adept "for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. i am the way, th

GOLDEN DAWN RITUALS VENUSZAM16

s most powerful symbol. hagiel(vibrate 7 times, i conjure ye potently to make manifest your presence within my soul that this talisman of venus may be charged. come now, o all ye powers and forces of the realm of nogah, obey ye now the name of yhvh tzboath, the divine ruler of your kingdom, and haniel, your archangelic ruler, and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the majesty of netzach" step 13 5 the talisman should be purified with water and consecrated with fire "in the name of yhvh tzboath i proclaim

GOLDEN DAWN RITUALS Z1

f the triangle inscribed within, while the connecting paths n, u, and p form its sides. in the extreme center is the path s through which is the passage for the rending of the veil. it is therefore a fitting lamen for the hiereus as representing the connecting link between the first and second orders, while the white triangle established in the surrounding darkness is circumscribed in its turn by the circle of light" in addition to this explanation, the lamen represents "the light that shineth in the darkness though the darkness comprehendeth it not" it affirms the possibility of the redemption from evil and even that of evil itself through self sacrifice. it is suspended from a scarlet collar which represents its dependence on the force of divine severity for overpowering the evil. it is

"the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life, it embraces nine of the sephiroth, exclusive of rtk. dwsy and twklm form the triangle below, with the former as the apex, and the latter as the base. like the caduceus, it further represents the three elements of n, m and o. the crescent is n which is above the firmament, the circle is the firmament, and the triangle is the consuming o below, as opposed to the celestial o symbolized by the upper part of the caduceus" in addition to this explanation, the cup represents the receptacle and collector of the more fluidic forces of the light, and is the symbol of an inexhaustible bowl of libation from which reservoir the adept may draw the reserved forces of the light, w

accompany the knocks, seal the image of the light. their significance implies, by various qabalistic methods of analysis, as well as by a certain reading of the coptic and egyptian hieroglyphics, light in extension, or may light be extended in abundance upon you. konx om pax is the greek corrupted pronunciation of this, put here to link it with its rightful origin. the grade of neophyte has o or the circle for its number, as if hiding all things under the negative symbol. this is placed within a circle and a square connected by equal lines, as if affirming the hidden quality of their origin in rtk where all things are one, and the consequent universal application of the secret formulae. 20 the egyptian god-forms of the neophyte grade the stations of the god-forms used in our symbolism com

GOLDEN DAWN RITUALS Z2

ant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, whereon is engraved the sigil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification and consecration of the actual piece of ground or place selected for

rmed 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, representing the candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation in a loud, firm voice of the spirit (or spirits) to b

l in his left hand, let him smite it thrice with the flat blade of the magic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect. at the same time, stamping thrice upon the ground with his right foot. k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus may i manifest myself in light" etc. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand and

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 holding the free sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, by and in the names of.,i do invoke upon thee the power of perfect manifestation unto visible appearance. he then circumambulates the circle thrice holding the sigil in his right hand. t. the magician, standing in the place of the hierophant but turning towards the place of the spirit and fixing his attention thereon, now reads a potent invocation of the spirit unto visible appearance, having previously placed the sigil on the ground within the circle at the quarter where the spirit appears. this invocation should be of some

by any suitable form, such as those used in the higher grades of the outer. and, if he will not go, then shall the magician compel him by forces contrary to his nature. he must allow a few minutes for the spirit to dematerialize the body in which he hath manifested, for he will become less and less material by degrees. note well that the magician (or his companions if he has any) shall never quit the circle during the process of evocation, or afterwards, until the spirit hath quite vanished. seeing that in some cases, and with some constitutions, there may be danger arising from the astral conditions, and currents established, without the actual intention of the spirit to harm, although if of a low nature, he would probably endeavor to do so. therefore, before the commencement of the evoca

GOLDEN DAWN RITUALS Z3

y of osiris corresponding to their cardinal points. the hegemon takes the lamp of kerux. the kerux then circumambulates, halting at the cardinal points and facing them, representing the course of the sun through the zodiac in order to attract the solar ray. under the control of its superior, the light of osiris, and the adorations are performed at the stations of the kerubim to mark the limits of the circle. this time, it is with the lamp of the watcher of the gods and with the sign of the calvary cross of trapt that the hegemon seals in the center the solar light. the 13 formal assertion of the entry of a new current of light is proclaimed, and the mystic words are recited to close the ceremony. from this ceremony there are many practical formulae derivable which will be easily comprehend

GOLDEN DAWN RITUALS ZAM16

s most powerful symbol. layphy (vibrate 4 times, i conjure ye potently to make manifest your presence within my soul that this talisman of k may be charged. come now, o all ye powers and forces of the realm of dsj, obey ye now the name of la, the divine ruler of your kingdom, and layqdx, your archangelic ruler, and the mighty powers of the brilliant ones of qdx. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of layphy, the intelligence of k, a body for the manifestation of the majesty of dsj" 5 step 13 the talisman should be purified with n and consecrated with o "in the name of la, i proclaim, all ye powers and force

GOLDEN DAWN RITUALS ZAM21

r pentagram in the air and swings "in the name of hcoma and by the name of mph arsl gaiol, i purify thee with water (magus of water stands in the east facing west, draws cross in air with chalice and sprinkles) magus of water "in the name of el, strong and mighty, and in the name of gabriel, the great archangel of water, i purify thee with water" magus of water (scatters water around the edges of the circle beginning in the east sprinkling every few inches) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magi

hes) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i

the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while saying at the beginning of the lighting "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe. hear thou the voice of fire (returns to position) chief adept (moves to the east, takes air dagger a

vil and impure spirits by the powers of earth and in the name of nanta and mor dial hctga (now faces west, swings/ and draws cross in the air "in the name of adonai ha aretz and adonai melekh and in the name of the great archangel of earth, auriel, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the air with the spirit wheel in the center, vibrating "exarp, bit

GOLDEN DAWN RITUALS ZAM22

is in conformity and harmony with my will, for thou art bound by the intelligence of a, laykn. draw sigil of trws, vibrate the name through vibratory formula, yet, let the adept be aware that with each vibration of the name, the intelligence, laykn, must be vibrated first. step 7 place talisman outside circle in the west. holding sword in hand, circumambulate once to the west, and draw it within the circle using the point of the sword. say: creature of talismans, enter thou within this sacred circle that thou may become a dwelling place of laykn, and may ye be filled with the spirit of trws under the dominion of laykn. enter within and become the manifestation for the beauty of trapt. 7 purify and consecrate talisman with n and o. say: in the name and by the power of tudw hwla hwhy, i pro

GOLDEN DAWN RITUALS ZAM8

owing classification: b k a b i c j d f a h f l y g c l e k 8 polygons and polygrams (reprint from the 2=9 grade) a basic understanding of polygons and polygrams is essential for the magical work of the theoricus. in higher grades, you may or may not decide to work with these figures, but if you work at all in the area of talismanic work, you will be using polygons and polygrams. the point within the circle, the primordial point, is a representation of rtk. much can be said about this primordial point, for in it is the potential of all things and of no thing. all things emanate from the primordial point, and all things end at the primordial point. the cross within the circle is attributed to hmkj. here, we have the root of wisdom according to the sepher yetzirah. thus, the cross within the

and of no thing. all things emanate from the primordial point, and all things end at the primordial point. the cross within the circle is attributed to hmkj. here, we have the root of wisdom according to the sepher yetzirah. thus, the cross within the circle is a representation of all things and no thing in perfect harmony and balance, as well as unity. hnyb is represented by the triangle inside the circle. the triangle is the only lineal figure in which all the surfaces can be reduced. what we are saying here is that every polygon can be divided into triangles by simply drawing lines from its angles to its center. the triangle is the simplest of all lineal figures, therefore, it is the first of all lineal figures. in the neophyte initiation of the hermetic order of the golden dawn, we st

GOLDEN CHAIN AND THE LONELY ROAD

n and the lonely road: a typological study of initiatory transmissions within the sabbatic tradition by andrew d. chumbley initiation, the passing -on of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception of the book, the dreaming-draught sipp'd at midnight, the lonely stand in the heart of the wild..many are the ways of induction into the circle of the sabbat, many the waymarks- the moments of realisation- that lead the spirit through the winding ways of all ecstasy! in its essence, initiation is the entrance of an individual into a mystery and the ingress of that mystery into the individual; it is a simultaneous rarefaction and reification; a nuptial union of self and other in the mirror'd circle of gnosis. whilst the essence

called 'the rite of dedication. this formally acknowledges their aspiration and magically 'places the step' onto the path. after the dedication rite a period of formal instruction begins, lasting one year and one day. during this time the novitiate and initiator embark on a pilgrimage which leads both full-circle around the horizon of the sabbatic mysteries. for the candidate, the deed of walking the circle becomes a journey around the perimeter of the soul, a microcosmic quest to ensorcel the all-possible of his or her own self-existence. having successfully passed through the period of tuition and the various ordeals and austerities which it demands, the novitiate is 'summoned- formally entreated to undergo the rite of initiation. the initiation rite is 'the seal of the mysteries' and se

d of themselves mysteria of this kind are grand initiations serving to convey the lineages of certain spiritual entities or magical techniques. within the higher body of our magical lore, known as 'the gnosis of the crooked path, there are numerous examples of such advanced workings. for example 'the rite of the turnskin. this is an initiatory procedure intending the entrance of the aspirant into the circle of therionic atavisms: the zodiak of living forms. by passing through its ordeals the skin-leaper's arte is impressed upon the flesh; the bestial ancestry of an individual is 'raised, made self-conscious in his sentient physicality; the animal-headed god is realised! another notable example is 'the devil's masquerade: the initiation rite of draku-ezhu, the 'grand famulus' of the crooked

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

e maharaja natcha. maharaja= 57) natcha= 57) is one of the silliest of the silly names. it not only rhymes, but repeats the same cipher value in naeq6. 57+ 57= 114= the name (i.e, the name is the key. maharaja means great king and 57= king, or king king, i.e, great king. the name, great king, means great king in naeq6. the inner circle names are filled with this kind of stuff the senior member of the circle is the yada dl shi-ite= elixir of god, linking it to the (apparently) unrelated master aetherius of george king s aetherius society in england. the latter claims to be part of the great white brotherhood at war with the black lodge. master aetherius= elixir of god& life. ramon natalli= 122= valiant thor, the name of rev. frank stranges stranger from the pentagon. i discovered the link w

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

derstand the magical universe is to consider it as one half of a monad. the other half of this manad is consciousness. because a monad is defined as a single indivisible unit, consciousness can never actually be separated from the universe. imagine consciousness as a geometric point whose extension is zero. imagine the universe as a circle whose circumference is infinite.together the point within the circle symbolizes man within the magical universe. crowley called the infinitely large circle nuit. the egyptian goddess of the night sky nuit (or nut) personified infinite space as well as the concept of objectivity. he called the infinitely small point hadil. the chaldean god 22 hadit (or had) personified pure consciousness as well as the concept of subjectivity. the egyptians used the symbo

nds to be dissimilar, so our universes tend toward isolation. this fact is dearly seen in the third aethyr, zom, where you can become a true magus, the creator and master of your own universe. man's nature aboye the first aethyr, lil, is monadic. below lil man's nature is dualistc. the two primary polarities of man's dualistic nature are objectivity (the universe) and subjectivity (consciousness. the circle. a cirde is the magical symbol of man's monadic nature aboye lil. it should be used by you to define the limits of your magical operations. acirde, usually green, is drawn on the floor around yourself. divine mames and appropriate symbols, such as the magical formulas, described later in this manual, are used to strengthen the cirde. lamps or candles can be used outside the circle to wa

the book of the dead the sword: the enochian word for sword is nazps (nah-zodpehseh. the gematric value is 81 with an alternate value of 75. the enochian is: the cup: the enochian word for cup is talho (tah-leh-hoh) the gematric value s 54 with an alternate value of 48. th enochian is: the wand/rod: the enochian word for wand or rod is kab (kah-beh. the gematric value is 311. the enochian is: 59 the circle: the enochian word for circle is komselha (kohmess- el-hah. the gematric value is 452. the enochian is: the robe: the enochian word for robe is mabza (mah-behzodah. the gematric value is 116 with an alternate value of 110. the enochian is: 60 your magick circle the first task of the magician in every ceremony is therefore to tender his circle absolutely impregnable. aleister crowley, ma

ha (kohmess- el-hah. the gematric value is 452. the enochian is: the robe: the enochian word for robe is mabza (mah-behzodah. the gematric value is 116 with an alternate value of 110. the enochian is: 60 your magick circle the first task of the magician in every ceremony is therefore to tender his circle absolutely impregnable. aleister crowley, magick in theory and practice at all times complete the circle of the placebefore cammencing ara invokation. the hermetic order of the golden dawn the ritual of the pentagram a typical magick circle is shown in figure 4. the four triangles outside the circle represent the four watchtowers. when conducting magical operations on the watchtowers, sit or stand in a green circle (in general, green is appropraite for most operations. however, the color t

hich it is used) and face the appropriate triangle as follows: fire is a red bitom in the south earth is a black nanta in the north water is a blue hkoma in the west air is a yellow exarp in the east. possible embellishments include: 1) placing lamps in the triangles. 2) burning incense. 3) enscribing the appropriate deity name in the appropriate triangle. 4) enscribing the magical formula within the circle or triangle as appropriate. if a circle of this sort is impossible to physically construct, you can simulate it with a psychic circle. draw a green circle as shown in figure 4 with your magical imagin 61 ation. you must also imagine the four triangles in the appropriate positions and colors. if you can imagine this so strongly that you can "see" the circle and triangles clearly in your

GREY W G CONDENSATION OF KABBALAH

point, since the deity was likened to a circle with a centre everywhere 4 figure 6 the pillars on the tree figure 5 the sword or lightening flash on the tree figure 4 the abyss on the tree and a circumference nowhere. besides, the circled point had been and still is a symbol for the sun or cosmic light-life. so they set the point of the instrument which had been in the centre at the perimeter of the circle and traced another which intersected the centre of the first. they repeated this process until it became an ever-recurring pattern as at figure 1.when they had done this, they took the centres of the circles where they intersected, and got the ten-point design shown at figure 2. at first this seemed to fit their concepts nicely until they realised that if god were placed at the top, and

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

e revelry. when chronicles of our mid. ages occasionally record the desecration of holy days by wild dancing, and that the penalty imposed was, to keep it up without ceasing for a whole year, ds. no. 231, this again expresses the disgust of the christians at the rehcs of heathenism, and resembles the perversion of wuotan's march into the' everlasting hunter's' chase^ why herodias was dragged into the circle of night-women, was just because she played and danced, and since her death goes booming through the air as the 'wind's bride' in this ghostly band, then, popular fancy placed human sorceresses too, i.e. women of ill repute who clung to heathenism, fantastic old wives' et si aliqua /oiima est, quae se dicat cum daemonum turba, in similitudinom mulierum transformata, certis noctibus equi

da vor wol vernomen (long known, daz wate arzet wsove von eiuein wildeii wlhe: wate, der vil masre, gefrumete manegem an dem libe. the wild wife, who doctored (made a doctor of) this far-famed wate, might well be a ivise-woman, a half-godjess (p. 431-2. so in scotch tradition (r. cliamb. p. 34) the mermaid points out healing herbs. several such women appear in the edda. eir belongs altogether to the circle of goddesses' hon er icehiir hezfr/ best of leeches, sn. 36. i connect her name with the goth, airus nuncius, as. arian, on. eira parcere, and ohg. iriuc (goth. eiriggs; uir would be the indulgent helpful goddess and erraud-woman. but another passage, s^m. 111% 1u8 wise women. 1149 significantly places licr among- the handmaidens of wise menglod' p. 423-4: jj/f/ heitir, onnur ihtfj^iirs

de chicoree, qu'ils ont touchee a genoux avec de vor et de vargent le jour de la nativite de saint jean baptiste, un peu avant le soleil leve, et qu'ils ont ensuite arrachee de terre avec un ferrement et beaucoup de ceremonies, apres pavoir exorcizee avec v(^jj(ie de judas macliabee/ this again seems to be celtic, and yet resembles the koman practices, warlike judas' patriot sword doing duty for the circle-drawing* ferrum' in superst, i, 581, the lopping is also done ivith gold instead of iron. when renart finds in the meadow the wished-for plant, and cautiously pulls it up, it is said' ne fa trihlee n'esquacjiie, envois la menja sanz trihler, del remanant ala froter trestotes les plaies qu'il ot, et li cuir maintenant reclot et fu gariz et trestoz sains' 25105 11. the herb was neither to

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

new and terrible aspect as ministers and messengers of satan.1 some put on a more sava.ge look that savours of the giant, especially the woodsprites. grendeps nature borders on those of giants and gods. not so with the females however: the wild women and female nixes drop into the class of fortune-telling swan-maids who are of human kind, while the elfins that present the drinking-horn melt into the circle of valkyrs; and here again we recognise a general beauty pervading all the female spirits, and raising them above the males, whose characteristics come out more individually. in wichtels, dwarfs and goblins, especially in that children s bugbear the man ruprecht, there shews itself a comic faculty derived from the oldest times. through the whole existence of elves, nixes, and goblins th

t of heathenism the poet let fall inadvertently; so the bdda speaks of valholl as skioldum j?6kt, lagt gyltum skioldum, sva sem span]?ak/ sn. 2, thatched with golden shields as with shingle-roof (p. 702 and suppl. eddie names in sgem. 49b. sn. 177; all masculine, some obviously founded on personification. heaven is pictured as a husband, embracing the female earth; he is not however admitted into the circle of the gods, like ovpavbs, whereas earth does stand among the goddesses. to us heaven signifies simply a certain space, the residence of gods. two poetic names for it have reference to that enigmatical being mimir (p. 379: hreggmimir, rain-shedder, from hregg imber; and vetmimir, moistener? conf. vaeta humor. to express star, constellation (sidus, our older speech, in addition to stairn

GRIMOIRE OF TURIEL

rvations and method of invoking related with great pains and diligent research. retire thyself seven days free from all company and fast and pray from sunset to sunrise. rise every morning at seven of the clock, and the three days previous to the work fast upon bread and water and humble thyself before almighty god. watch and pray all night before the work. and on the day before draw the lines of the circle in a fair place. and let the diameter of the circle be 9 feet. wash thyself the same day quite clean. make the pentacles forthwith and provide the other things necessary, with incensing. then being clothed in pure vestments and having covered the altar and lighted the candies begin about half an hour before sunrise on the day assigned for the work and say with great devotion as follows:

HAMIL THE ROSICRUCIAN SEER

urounding us, and eagerly seeking to enter into rapport with man, especially those whose will is directed towards them (by circling) and whose spiritual peculiarity or faculty as mediums enable them more readily to doso,-are,by some as yet unknown law, enabled to discern these co-existing ideas, and thus become possessed of the knowledge of certain facts and matters appertaining to the members of the circle invoking.theworldly knowledge thus obtained by evilspirits,255being communicated to the members of a circle by invisible intelligences, of whose entities, though unseen, they have thoroughly convinced themselves, clothed in language generally high-flown and ofteneloquent,-actsall the more strongly upon those members who were previously the most sceptical, and causes them, by the reactio

who now rappest, or movest the arm &c, ofa.b.,artevil,idismissthee,in thenameof thea/mightygod,inwhomwe lite, andmove,andhaveourbeing.'or,'ifthou, who now rappest &c.,artany other than the spirit of c. d, now deceased,idismissthee,csc.'or,'ifthou, spirit who now rappest, art evil, or other than what thou declarest thyself to be,idismiss,csc.'if the communicating spirit remains, let the members of the circle propose your 5th theorem a, and again exorcise itthus-'i conjure you, spirit c. d.,in thenameof thea/mightygod,inwhomweliue,andmove,andhaveourbeing,truly, explicitly, and without equivocation, to state if that doctrine is correct or otherwise' 1 may appear to attach an undue importance to a formula of exorcism so simple in itself as the above, but i could notcorrespondencewithrobertowen

ver-thetide is blank. at the back there is a formal pattern for the border of the next leaf, and reading in the middle. those letters are all beautifully done in colours, but no gold. thus, in amber, green and red (in capital):spiritsofthesun,moon,andstars:theirtalismansandpowers.tecimonow that leaf has turned over on this side.there'sthe radiant spirit standing full face in a circle.thebottom of the circle hides the lower part of the figure, and underneath the circle is an oval. now there's a round ball under the oval, divided into four parts; now there is a rod on one side, and three bright lines ofcolour-purple,green, andyellow-andon the small oval are the same characters as in the oval of the tide. on the other side thereisnothingbutreading, and the same border as round the tide' as th

ine oath, or by thy name, or by thine order, or by thine office whichisgranted from the creator, and the power of god be with me and thee and upon the whole issue of god, amen. glory be to the father, and to the son, and to the holy ghost. asallaerial spirits are very powerful and slow in their appearance, so also is their departure and it would be well for the invocant not to leave the limits of the circle for a few minutes after the licence is recited.crystalirmzancy,or the art ofinooauingspirits by thecrystal107under the compass of the heavens) that you come immediately from the place of your private abode or residence and appear to me visibly in fair and decent form in this crystal stone or glass. i do again exorcise and powerfully command thee spiritvassagoto come and appear visibly t

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 commence operations by earnestly invocating the spiritvassago,as an experiment in the following manner.invocation &c.i exorcise, call upon and command th

HEAVEN HELL

, and to break in pieces the enemies of ra, and to order their destruction. next: eleventh division of the tuat. i. kingdom of temu-khepera-ra according to the book am-tuat sacred texts egypt ehh index index previous next eleventh division of the tuat. i. kingdom of temu-khepera-ra according to the book am-tuat. the name of this division, or hour, or city, is re-en-qerert-apt-khatu, i.e "mouth of the circle which judgeth bodies" the name of its gate is sekhen-tuatiu, i.e "embracer of the gods of the tuat" and p. 176 the hour-goddess is sebit-nebt-uaa-khesefet-seb-em-pert-f, i.e "star, lady of the boat which repulseth seba at his appearance" this division of the tuat was very near the mountain of the sunrise, from which the newly-born sun-god would appear soon after day-break, and the knowl

HEKAS

sil and no longer of utility. the sabbatic tradition is continually evolving; nothing is lost when we slough off the outgrown skins of the past and move on. the intrinsic nature and functions of the tradition cannot be lost because they are transmitted from initiate to initiate entire whenever the passing-on of power occurs. it is in the ritual act of transmission that the current is passed on in the circle; when this transmission occurs, all of the knowledge of the whole tradition, from the first-born to the last-dead of witchblood, is passed on and it is the task of the receiving initiate to re-member the body of the tradition in and for themselves according to the context of their place in this world. there is a distinct emphasis here on the necessity of the individual recension of the

asion, in matters of discussion where distinctions are relevant and should be made apparent, but in my experience there are forms of old craft practices which are identical to those of both ceremonialists and shamans; underlying the surface structures which establish the accurate function of a practice in a given context there are the principles which constitute the very essence of the tradition: the circle of the craft is the arena of eternity! returning more specifically to the matter of the origination of the sabbatic tradition, we may establish a more fruitful enquiry by opening up more than one area of derivation and thus demonstrate a nativity of the craft which is like both a seed-scattered field and a single ear of corn. the emphasis placed upon the importance of basic circle-craft

lish a more fruitful enquiry by opening up more than one area of derivation and thus demonstrate a nativity of the craft which is like both a seed-scattered field and a single ear of corn. the emphasis placed upon the importance of basic circle-craft within sabbatic lore is indicative of a simple truth which is only to be known by those who have experienced it at first-hand- when you stand within the circle cast true about you like the horizon itself, then you are at the very instant of the tradition's beginning; you stand there at one, through the power of lineage, with the first-born of witchblood, and your presence within the circle is testimony to the pact which preserves the lineage from today until the last-to-die of the line has stepped therein: this is the course of the tradition a

re at the very instant of the tradition's beginning; you stand there at one, through the power of lineage, with the first-born of witchblood, and your presence within the circle is testimony to the pact which preserves the lineage from today until the last-to-die of the line has stepped therein: this is the course of the tradition amongst the race of men. for myself i need to look no further than the circle for the origination of the way! there burns the first fire and the vision amongst the flames, there the cipher writ amongst the forms of charm and wort, there lie both heart and hearth. and yet i am myself curious to know whence came the wand and dagger, whence came the charms that i myself may know and teach; i am curious to re-member the steps of my ancestors around the circle's encom

steps of my ancestors around the circle's encompass and trace back through through the centuries the weave of the tradition's design. in this curiosity there is a second realization known solely through the practice of arte: the tradition you draw upon id native to the land upon which you stand, solely because the power must ever be drawn direct through the earth where-e'r you might happen to be. the circle is the gate which opens into the earth and allows in/egress through the power of the land. there is more than one history here to tell; we might look to the history of our techniques and seek to discover whom it was that introduced any one of the plethora of technicalities of spell-craft, or we might seek out the history of the names which we use to call our requisites of arte. these hi

HELENA BLAVATSKY NIGHTMARE TALES

red a spark on the chip and it blazed up like a drymatch. the dervish then lit the twelve lamps at this self-generated flame. during this process, tatmos, who had sat till then altogether unconcerned and motionless, removed heryellow slippers from her naked feet, and throwing them into a corner, disclosed as an additional beauty, asixth toe on each deformed foot. the dervish now reached over into the circle and seizing the dwarf's anklesgave her a jerk, as if he had been lifting a bag of corn, and raised her clear off the ground, then, stepping backa pace, held her head downward. he shook her as one might a sack to pack its contents, the motion beingregular and easy. he then swung her to and fro like a pendulum until the necessary momentum was acquired,when letting go one foot and seizing

ase and finally merged into a feeble vibration, like theshimmer of moonbeams on rippling water. then it flickered for a moment longer, emitted a few last flashes,and assuming the density and irridescence of an immense opal, it remained motionless. the disk now radiateda moon-like lustre, soft and silvery, but instead of illuminating the garret, it seemed only to intensify thedarkness. the edge of the circle was not penumbrous, but on the contrary sharply defined like that of a silvershield. nightmare talesthe luminous shield52 all being now ready, the dervish without uttering a word, or removing his gaze from the disk, stretched out ahand, and taking hold of mine, he drew me to his side and pointed to the luminous shield. looking at theplace indicated, we saw large patches appear like thos

HELENA BLAVATSKY THE KEY TO THEOSOPHY

d the qualification "of everything connected with matter or the physical world" and this simply because the latter (as also all in it) is illusion or maya. sakyamuni buddha said in the last moments of his life "the spiritual body is immortal" as mr. eitel, the scholarly sinologist, explains it: the popular exoteric systems agree in defining nirvana negatively as a state of absolute exemption from the circle of transmigration; as a state of entire freedom from all forms of existence, to begin with, freedom from all passion and exertion; a state of indifference to all sensibility -and he might have added "death of all compassion for the world of suffering" and this is why the bodhisattvas who prefer the nirmanakaya to the dharmakaya vesture stand higher in the popular estimation than the nir

HEPTAMERON

done every day, and every hour; and how they shall be read, as if they were described sillable by sillable. in brief, in this book are kept the principles of magical conveyances. but because the greatest power is attributed to the circles (for they are certain fortresses to defend the operators safe from the evil spirits) in the first place we will treat concerning the composition of a circle. of the circle, and the composition thereof. the form of circles is not alwaies one and the same; but useth to be changed, according to the order of the spirits that are to be called, their places, times, daies and hours. for in making a circle, it ought to be considered in what time of the year, what day, and what hour, that you make the circle; what spirits you would call, to what star and region th

or the compleating of the middle circle, write the name of the sun and of the moon, according to the said rule of time; for as the time is changed, so the names are to be altered. and in the outermost circle, let there be drawn in the four angles, the names of the presidential angels of the air, that day wherein you would do this work; to wit, the name of the king and his three ministers. without the circle, in four angles, let penheptameron 2 tagones be made. in the inner circle let there be written four divine names with crosses interposed in the middle of the circle; to wit, towards the east let there be written alpha, and towards the west let there be written omega; and let a cross divide the middle of the circle. when the circle is thus finished, according to the rule now before writt

e of the earth in autumne. rabianara. the sun. the moon. abraym. agusita. the sun. the moon. athemay. armatus. heptameron 4 the names of the sun and moon in autumne. the angels of winter. amabael. ctarari. the head of the signe of winter. altarib. the name of the earth in winter. geremiah. the names of the sun and moon in winter. the consecrations and benedictions: and first of the benediction of the circle. when the circle is ritely perfected, sprinkle the same with holy or purging water, and say, thou shalt purge me with hysop (o lord) and i shall be clean: thou shalt wash me, and i shall be whiter then snow. the benediction of perfumes. the god of abraham, god of isaac, god of jacob, bless here the creatures of these kindes, that they may fill up the power and vertue of their odours; so

he garment and pentacle, and let the master carry the sword; heptameron 6 over which there must be said one mass of the holy ghost; and on the middle of the sword, let there be written this name agla, and on the other side thereof, this name+ on. and as he goeth to the consecrated place, let him continually read letanies, the servants answering. and when he cometh to the place where he will erect the circle, let him draw the lines of the circle, as we have before taught: and after he hath made it, let him sprinkle the circle with holy water, saying, asperges me domine &c [wash me o lord &c] the master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole dayes before the day of the operation. and on the day that he would do the work

rcle with holy water, saying, asperges me domine &c [wash me o lord &c] the master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole dayes before the day of the operation. and on the day that he would do the work, being clothed with pure garments, and furnished with pentacles, perfumes, and other things necessary hereunto, let him enter the circle, and call the angels from the four parts of the world, which do govern the seven planets the seven dayes of the week, colours and metals; whose name you shall see in their places. and with bended knees invocating the said angels particularly, let him say, o angels supradicti, estote adjutores me petitioni& in adjutorium mihi, in meis rebus& petitionibus. then let him call the angels fro

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

it into shape of a pastille [small diagram] something like that. present my respectful remembrances to mrs gardner and believe me, chacombe vicarage 14 march 1889 2 22 thealchemist of the golden dawn warrant, portman described himself as 'm mber of the n n h d.egree of the august order of light. grand hierophant presldm in the west grand master of the order of the sacred crown, pnnce of kether in the circle of adepts, myajolah or grand master of the andamanese, arch censor indra, an.d sponsor ketu] i indostan of the royal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of the antient. and primitive rite of phremasonry in all parts of the wo ld w ere bodies.of that rite do not exist

HP LOVECRAFT THE STREET

mbling houses teemed with alien makers of discord and echoed with the plans and speeches of those who yearned for the appointed day of blood, flame and crime. of the various odd assemblages in the street, the law said much but could prove little. with great diligence did men of hidden badges linger and listen about such places as petrovitch s bakery, the squalid rifkin school of modern economics, the circle social club, and the liberty cafe. there congregated sinister men in great numbers, yet always was their speech guarded or in a foreign tongue. and still the old houses stood, with their forgotten lore of nobler, departed centuries; of sturdy colonial tenants and dewy rose-gardens in the moonlight. sometimes a lone poet or traveler would come to view them, and would try to picture them

nting dreams of those other days, when musketbearing men in conical hats walked along it from the woodland spring to the cluster of houses by the beach. yet could no act be performed to check the impending cataclysm, for the swart, sinister men were old in cunning. so the street slept uneasily on, till one night there gathered in petrovitch s bakery, and the rifkin school of modern economics, and the circle social club, and liberty cafe, and in other places as well, vast hordes of men whose eyes were big with horrible triumph and expectation. over hidden wires strange messages traveled, and much was said of still stranger messages yet to travel; but most of this was not guessed till afterward, when the western land was safe from the peril. the men in olive-drab could not tell what was happ

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

erything they have done to you to go back to them. that's a century-old spell. here is a fairly new one, based on the same principle: if you want to get rid of somebody, to make them go away, procure some soil from another state, and mail them a little bit every day for nine days. that will pull them towards that direction. or, supposing you have used the powerful card spell to hex somebody. draw the circle layout as described in chapter four, and make a symbol of each of the cards you have placed to effect the hex, k for king, j for jack, et cetera. mail one diagram a day for nine days. it will drive them crazy, if nothing else, to get that incomprehensible thing in the mail for nine days running. trim your hair a quarter of an inch every new moon, and it will grow in thick and luxurious

y are well-informed on astrology. my family has three generations of astrologers, but six generations of witches as far back as we can trace. the cards are most important. shuffle the cards and cut them in three stacks, then put the stacks one on top of the other. take the first twelve cards from the top to give yourself a fortune reading. the meaning of the card in relationship to the meaning of the circle gives you a picture of what is about to happen. you start with circle number one and place the cards around, one to a circle, to see what's going to happen to you in the future. now, if you want to cast a spell, cut the cards in three stacks, spread the deck face up, and then go through the fifty-two cards and choose what you want to have happen. you place only the chosen cards in the v

out to happen. you start with circle number one and place the cards around, one to a circle, to see what's going to happen to you in the future. now, if you want to cast a spell, cut the cards in three stacks, spread the deck face up, and then go through the fifty-two cards and choose what you want to have happen. you place only the chosen cards in the various circles that apply and then surround the circle of twelve with salt. the cards will have to stay on the pattern all week. they cannot be moved. you also need candle protection all week. light a blue candle in the centre of the circle of cards. don't worry about burning all day while you are away; it doesn't have to burn all day long, particularly when you are not present. a candle has its catalytic effect on the atmosphere and you in

that a member of the opposite sex is not too friendly towards you, or if it falls in the sixth circle, it might mean that unsuspected person at work is against you. if it falls in the seventh, it might mean that one of your husband's buddies is setting him against you, or that one of your wife's girlfriends is talking against you. a member of the opposite sex is having a subtle effect on whatever the circle indicates. four of spades signifies little annoyances, and if you find that the four of spades falls into a particular circle of your life, then you should be prepared to ignore a lot of what will be happening, because there will be petty annoyances. it doesn't mean that the situation itself is bad, but that you're about to go through some period of aggravation in connection with that c

, is linked with destiny, abrupt changes in direction, and definite, swift triumph. ace of clubs is a powerful card, and it has to do with the human struggle beyond your working conditions, your health conditions, your loves. it has to do with your place in society, and even your place in history, perhaps. it's really a philosophical card, so, wherever it may fall in a reading would indicate that the circle is more important than it appears. there would be more than a love affair, dedication rather than just work, and prestige would be recognition long after death; it indicates a greater sphere of reference than the ordinary run of the mill situation. it also can stand for tremendous emotional strength in whatever activity is involved. if you put it in your seventh circle, it's pretty luck

INFERNAL UNION

y be related to seker in this aspect. lilith is the female serpent who latched onto eves brain centre in her union with samael who possessed adam. their union produced the first born (or in some mythologies, the dark twin) male, cain who through adversity was taught knowledge and wisdom by his true spiritual parents who he came into communion with. he became the eternal father of and the first in the circle of witchblood. throughout history he has guided those who truly seek the flame of luciferian becoming. because he is the perfect union of both the sun and moon, he is therefore baphomet. it is the sexual-magickal union of demonic opposites that is ritually re-enacted in the rite of infernal union that we may become more fully developed as baphomet and according to our own individual wil

INITIATION INTO HERMETICS

may begin with the practice. in this third method i will describe an elementary created with the fire element, which the magician may use for his own purposes. draw a circle on a piece of paper, in the middle of it two squares, one upon the other so that you get a regular octagon. this octagon indicates that we have to do with a symbol of the four elements in their positive and negative results. the circle itself represents the all-comprehensive akasa-principle from which the four elements derived. mark the center of the octagon by any sign you like that indicates the symbol of the elementary. the paper you use for the drawing has to be big enough to allow the created elementary to stand on the sign in the center of the octagon. now engrave the same sign on a very tiny round object, best

INTERVIEW WITH ANDREW CHUMBLEY

lineages convergent and operative in the cultus sabbati as an initiatic body. however, one can also speak of the sabbatic current as an initiatory line of spirit-power that can inform all who are receptive to its impetus, and which when engaged with beyond names may be understood as a key unto the hidden design of arte. being born of vision, i would say the origin of sabbatic craft lies truly in the circle itself. rf: can you say more about the ritual symbolism of the sabbatic craft on an inner level, particularly in relation to consciousness? ac: at an inner level of understanding one can speak of sabbatic craft in more subtle ways. the mythic elements of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some historical-temporal, som

ain entreat the spirits. by letting awareness wander in the onset of dreaming, but at the same time tethering consciousness to the talismanic object, a scope of receptivity is established a field wherein new wanderings may transpire. if you may walk knowingly in the fields of night, again entreat the spirits and, if they accept you in dreaming, a way shall be revealed. here i point my hand toward the circle s edge of this matter, but in so doing i trust in the wards to test all who would approach. a wise gardener once said to me: a true secret casts no shadow. in this matter, even the secret s telling holds its shadow beyond sight. mh: do you see that there is any form of historical continuity between the so-called witches of the past and traditional craft as it is practised today? ac: yes

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

riosity, love, and contemplation. this order has many outward names, but only one essen tinvocation of our lord of midnight, mahazhael-deval, being a conjuration of the high sabbatic witch-father copyright by andrew d. chumbley in the present-day recension of the sabbatic craft tradition there are a number of deities and spirits who are honoured and adored as patrons of our arte. amongst these is the circle of the eight witch-fathers and eight witch-mothers, who collectively are revered as the retinue of the faithful gods. the sixteen lords and ladies of the faithful retinue are envisaged as the wardens of the cardinal and sub-cardinal directions of the circle or blood-acre. at each gate of the blood-acre, a pair of the retinue preside as the ancestral patrons of the mysteries, teachings a

inue are envisaged as the wardens of the cardinal and sub-cardinal directions of the circle or blood-acre. at each gate of the blood-acre, a pair of the retinue preside as the ancestral patrons of the mysteries, teachings and times ascribed to that portal. thus, with the outward turning of time and the inward seasons of wisdom, each pair of the retinue comes to reign as the master and mistress of the circle. furthermore, each of the sixteen deities is considered in its own right as the custodian of specific ritual instruments and aspects of ritual practice. whilst the retinue constitute a pantheon in their own right, it is in keeping with the customs of our nameless faith and the mystery of the iconostasis, that our deities are often syncretised with the saints and deities of the so-called

parting the mystery of faith: a devil-mask and a mirror. bearing these dual tokens of the arcanum, the officiant shall turn to address the covine- ye that are made in the image of god! here behold thy father and mother: the iconostasis projecting all belief! know ye the creed of truth within the mystery of lie: which is the mirror and which is the mask? the officiant shall then walk deosil around the circle, stopping before each initiate of the covine to repeat the question: which is the mirror and which is the mask. when an initiate has responded, the officiant shall move onward until each member of the covine has rendered their answer. as he moves past each initiate, they shall scatter the ground with an offering of grain. returning to the north the officiant shall lay down the two signs

he grain am i. may the blessing be and the cursing be upon all who come to eat of me. heed well my words and deeds, and know that i, mahazhael, am with you! as it is spoken, so mote it be! bilo bilo hu! bha-azha-ka! the officiant should complete the conjuration by offering the bow of mahazhael as a sign bestowing empowerment upon the assembled body of the covine. all brethren should silently pace the circle widdershins to bind the rite. finally all may conjoin in a binding salutation: all hail to the thrice-great clan of azha-qayin! hail to the dragon-masked lord of albion s field! hail to jabal, jubal and tubal-cain, by the horns of the bull, the harp of the minstrel, and the hammer-knell s hymn to fire. hail to the king held high on the elder tree, to the lords and ladies of the meadow

INVOCATION OF THE ADVERSARY

t. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon your essence in this noon

th noon and midnight, the sorcerer may choose to conduct both the noon (light) and midnight (darkness) points at both hours, as an further focused point of ensorcelled energy may be raised. this is considering the embodiment of the self is within the perpetual mastery of the psyche in reference to the model of shaitan. it is essential that the magician looses all perception of anything outside of the circle, that being enflamed and submerged in gnosis, the circle is the circumference of the sorcerers' world. that the ritual is a success is the subjected 'turning the knife towards oneself' in the area of self-directed and willed energy. the ritual of the adversary, in conjunction with the lord's prayer averse (used in certain luciferian covens to summon the devil-cain) provides a powerful f

ISIS UNVEILED

anging from the neck, covered with sacred characters. he wore on the head a tall pointed cap, on the front of which was written in hebrew the holy word, the tetragrammaton the ineffable name. it was writtrai with a new pen dipped in the blood of a white dove. what the exordsts most yearned after, was to release miserable spirits wkich haunt spots v^ere hidden treasures lie. the exorcist sprinkles the circle with the blood of a black lamb and a white pigeon. the priest had to adjure the evil spirits of hell acheront, magoth, asmodei, bedzebub, beual, and all the damned souls, in the mighty names of jehovah, adonai, elohah, and sabaoth, which latter was the god of abraham, isaac, and jacob, who dwelt in the urim and thummim. when the damned souls flung in the face of the exorcist that he was

reference to the basueua of the eleusinian initiation, who did know. the basheua belonged to the staff of the great hierophant, and was an arckon of athens; and as such was one of the chief mytiae belonging to the interior mysteries, to which a very select and small number obtained an entrance' the magistrates supervising the eleu- siniana were called archons. another proof that paul belonged to the circle of the 'initiates' lies in the following fact. the apostle had his head shorn at cenchrea (where lucius, apideiua, was initiated) because "he had a tow" the nazart or set apart as we see in the jewish scriptures, had to cut their hair which they wore long, and which "no razor touched" at any other time, and sacrifice it on the altar of initiation. and the nazars were a class of chaldaea

om behind a curtain in his cave. but whether the 'illuminator' of the graeco-demotic manuscript is identical with jesus or not, the fact remains that we find the latter selecting a' mystery'-appellation for one who is made to appear later by the catholic church as the janitor of the kingdom of heaven and the interpreter of christ's will. the word patar or peter locates both master and disciple in the circle of initiation, and connects them with the' secret doctrine' the great hierophant of the ancient mysteries never allowed the candidates to see or hear him personally. he was the deus ex ma- dtind, the presiding but invisible deity, uttering his will and instructions through a second party; and 2000 years later we discover that the dalai-lamas of tibet had been following for centuries the

sepbiroth, powers, dominions, thrones, virtues, and 577. bukid, l digitizecoy google the indian merd-cods. sbphiroth 233 dignities of the kabala. between two pillars, whicli are connected by an arch, the keystone of the latter 19 represented by a crescent. this is the domain in which dwells the supreme wisdom of adi-buddha, the supreme and invisible deity. beneath this highest central point comes the circle of the direct emanation of the unknown the circle of bra!hma with some hindfls, of the first asaiara of buddha, according to others. this answers to adam kadmon and the ten sephiroth. nine of the emanations are encircled by the tenth, and are occasionally represented by pagodas, each of which bears a name which expresses one of the chief attributes of the manifested deity. then below co

of all. it envelops hnf like a veil: in short we recog- nise again the' shekhinah' of the ain-soph. alone the name of iad, lao, marks the upper center, or rather the presumed spot where the unknown one may be supposed to dwell. around the lao runs the legend. celfbc euah abpasaa "the eternal sun-abrasax (the central spiritual sun of all the kabalists, represented in some diagrams of the latter by the circle of tiphereth. from this region of unfathomable depth issues forth a circle formed cycle (tmtxik, composed (rf smaller ones. celled within, so as to follow the spirals, lies the serpent emblem of wisdom and etemi^ the dual androgyne: the cycle representing ennoia, or the divine mind, and the serpent the a^thodaimon, the ophis t

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

of divining process 51 chapter seven summary of divining process 1. determine the question to be asked, and word it clearly. 2. consider what house on the chart should be involved. 3. what planetary force would govern the nature of the question. 4. then decide upon the genius to be invoked. 5. write the above on the top of the blank to be used. 6. mark the five points around the circumference of the circle which has been traced with the aid of the plastic tumbler. 7. while making the invoking pentagram, vibrate the divine name ruling the element earth. 8. very carefully, draw within the centre of the pentagram the sigil of the genius. vibrate his name several times. 9. if you proceed by tracing the dots, concentrate on the question and repeat it many limes to distract the mind from counti

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ime, there has been no authentic account of the rosicrucians. we are now the first translators of robert fludd. amongst an innumerable multitude of images and symbolical figures, with which the walls i.e, those of the caverns of initiation at salsette are covered, the linga or phallus was everywhere conspicuous, often alone, sometimes united with the petal and calyx of the lotus, the point within the circle, and the intersection of two equilateral triangles (dr. oliver, history of initiation. see also maurice on the indian initiations) the linga, or pillar, or stone of memorial, in its material form, is the perpetuation of the idea of the male generative principle, as the physical means, in conjunction with the yoni (loni, or discus, of the production of all visible things. in this connect

an, a dhobee woman, a barber s wife, a female of the brahminical or sudra tribe, a flower-girl, or a milkmaid. appropriate muntras are to be used. she is to be solemnly placed naked (as a sacred, unapproachable thing or object, but richly ornamented with jewels and flowers the triumphant spoils of glorious nature on the left of a circle (inscribed for the purpose, with 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. th

JESSUP MK THE CASE FOR THE UFO

orological society contains some extracts from the captain's log, of the ship lady of the lake, captain f.w. banner. on march 22, 1870 position 5 47' n. lat, 27 52' w. longitude, the crew observed a remarkable cloud in the sky. it was a cloud with a circular form which enclosed a semicircle divided into four parts, the central dividing line (cord, bar, partition or what) starting at the center of the circle, and extending far beyond the limits of the structure, then curving backward, like a hook. no cloud ever shaped by wind could ever take this shape, nohow, in nature this cloud had geometric shape, and a mechanical complexity. in fact it had an organic, or an artificial form. thompson says "in august and september, 1831, there was an anomalous brightness in the sky and small print was vi

K AMBER THE BASICS OF MAGICK

ickal intention concentrated and pure. iii. the four qualities of the mage a. to know b. to will c. to dare d. to keep silence iv. preparatory skills (hatha and raja yoga are good aids to developing these) a. cleansing, clearing and stilling b. grounding c. centering d. concentrating ieving one-pointedness) v. defining the goal: form vs. essence vi. working with the power a. confining it (casting the circle) b. raising it c. sending it (channeling it. for imediate effect or into storage d. earthing the excess (grounding it) vii. systems and techniques a. spellcraft b. words of power and affirmations, charms and incantations c. dance, postures and mudras d. meditation, trancework and hypnosis, fascination e. stone magick f. candle magick g. amulets and talismans; power objects or "psychic b

the basic parts of a ritual often rituals are more formal than the above, but any full magick ritual must always reduce to these stages- 1) imaging; 2) building; 3) firing. sometimes a ritual must be repeated every day for a while to achieve difficult results or to overcome weak belief. the magick circle often an important part of formal ritual is the magick circle. medieval magicians considered the circle essential, and placed great emphasis upon its exactness. elaborate designs were invented with many layers of complex symbols and words. it was very important that the circle be completely intact with no breaks in it. the magician and any other participants stand in the circle during ritual. today, circles are made on the floor with chalk or paint, rock salt, or a rope. whatever its form

e circle essential, and placed great emphasis upon its exactness. elaborate designs were invented with many layers of complex symbols and words. it was very important that the circle be completely intact with no breaks in it. the magician and any other participants stand in the circle during ritual. today, circles are made on the floor with chalk or paint, rock salt, or a rope. whatever its form, the circle is still an important part of magical protection for the magician. this is especially important for aversive entities and purposes. the circle also helps in focusing the energy of the ritual toward its purpose, that is, it keeps it contained until the magician is ready to release it. of course, the magick circle is basicly only a symbol, but it may eventually be possible to supplement t

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

and philosophy: sufi language of religious experience in judah ha-levi s kuzari (state university of new york press, 2000. chapter 4 (titled the sefer yetzira) of joseph dan s unique cherub circle (t bingen: mohr siebeck, 1999, begins the literature of the unique cherub circle is devoted, almost exclusively, to the interpretation of sefer yetzira. although we do not understand the main aspects of the circle s pseudepigraphical framework, its dependence on sefer yetzira without doubt the source of its mystical discourse is clear and obvious. chapter 12 discusses the commentaries on the sefer yetzira by elhanan ben yakar. dan points out (p. 37) that sy served as the main source of mystical speculation for 20073 25 sefer ha-bahir* the iyyun circle* the provence school as headed by rabbi isaac

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

ts and studies in medieval and early modern judaism, 15, tubingen: mohr siebeck, 1999: comments regarding the iyyun school, or gcircle, h throughout. grozinger, karl e. ghandling of holy traditions as a path to mystical unity in the kitve ha- eiyyun, h in rashi 1040-1990: congres europeen des etudes juives, ed. by gabrielle sed-rajna (paris: editions du cerf, 1993. verman, mark. gthe evolution of the circle of contemplation, h in gershom scholem fs major trends in jewish mysticism 50 years after, edited by j. dan and p. schafer (tubingen: mohr siebeck, 1993. 1. c. gerona (catalonia: the most prolific circle of kabbalists from the period before the zohar was that of gerona, which followed up on the teachings of r. isaac the blind. the primary figures of this group were (1) r. ezra ben solom

tory of kabbalistic ideas (los angeles: cherub press, 2004. schechter, solomon. gnachmanides, h in studies in judaism: first series [articles by s. schechter (philadelphia: the jewish publication society, 1896; rpt. 1945. also in studies in judaism: a selection (philadelphia: jewish publication society/ cleveland- new york: meridian books, 1958. schwartz, dov. gfrom theurgy to magic: sacrifice in the circle of nahmanides and his interpreters, h= chapter three) in studies on astral magic in medieval jewish thought, translated by david louvish and batya stein [the brill reference library of judaism, vol 20 (leiden- boston: brill, 2005. shulman, yaacov dovid. the ramban: the story of rabbi moshe ben nachman. new york. london. jerusalem: c. i. s. publishers, 1993. stern, josef. problems and pa

[studies in platonism: ancient and modern #7, edited by lenn goodman (albany: state university of new york press, 1992. 5. sefer ha-temunah [sht] a treatise often cited by the gerona circle, sht expounds upon the doctrine of the shemittot (cosmic cycles. references: ok pp. 460-75; and g. scholem, on the kabbalah and its symbolism, pp. 77-86. 6. sefer ha-yashar [shy] scholem placed this tract gin the circle of the kabbalists of gerona in approximately 1260. h indeed, it is generally believed that shy was written by a kabbalist who attempted to render his kabbalistic ideas more acceptable. and accessible.by using the language of ethics and philosophy. shimon shokek argues for rabbi jonah gerondi (13th century) as the possible, if not probable, author. some traditions attribute shy to rabben

KETAB E SIYAH

it to the wise. 58. i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. 59. my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. 60. my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have asecret glory for them that love me. 61. but to love me is better than all things: if under the night stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt

he old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. 420 6. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is theknowledge of me the knowledge of death. 7. i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go. 8. who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. 9. remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. 10. o prophet! thou hast ill will to learn this writing. 11. i see thee hate the hand& the pen; but i am stro

KNOWLEDGE LECTURE ONE

ay amen. 8. advance to the east, trace the pentagram with the proper weapon (wand to invoke, dagger to banish. say (i.e, vibrate) yod he vau he- imagining that your voice carried forward to the east of the universe. 9. turning to the south, the same, but say adonai 10. turning to the west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the circle, extend the arms in the form of a cross, and say: 13. before me raphael; 14. behind me gabriel; 15. on my right hand, michael; 16. on my left hand, auriel; 17. before me flames the pentagram, 18. and in the column shines the six-rayed star. 19-24. repeat 1 through 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoki

e image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. ix. the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual f the dead they are referred to as the "pillars of shu" the "pillars o

ollowing paraphrase has been put together to convey to modern minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with osiris, the redeemer "i am tum made one with all things "i have become nu. i am ra in his rising ruling by right of his power i am the great god self-begotten, even nu, who pronounced his names, and thus the circle of gods was created "i am yesterday and know tomorrow. i can never more be overcome. i know the secret of osiris, whose being is perpetually revered of ra. i have finished the work which was planned at the beginning. i am the spirit made manifest, and armed with two vast eagle's plumes. isis and nephthys are their names, made one with osiris "i claim my inheritance. my sisns have been u

KUNDALINI BREATHING EXERCISE

n pure love. this is the easiest thing to do, and is a good default target spell. if you have no blocks, you will get the experience of a lifetime from this exercise. do not be shocked at anything your physical body does, or where your mind goes when you release the energy. it will open you up to feeling energy like you never have before. remember to ground out any residual energy before removing the circle. if you have stuck chakras, or knots, you will give up after a time, having only raised the energy to whatever chakra the knot lays in. it is vital for magickians to have free-flowing energy. any knots must be untied. when you feel the knot, or stuck chakra, stop the exercise, let the energy subside, and ground the rest. then, remember which chakra the energy stopped at. this is the one

L 003

ii vel jugorum. 0. 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earths and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

f having the three candles beside the seats of the three principal officers, but they are still in the same relative positions. in this, as in other matters, there is no orthodoxy in masonry. 112. the symbol upon the eastern side of the altar is a circle bounded on the north and the south by two lines. in the centre there should be a point- the point within a circle round which a m.m. cannot err. the circle, as shown on the t c b c, is drawn the full size of the altar, so that it touches or almost touches the v.s.l. an explanation of this which is often given in lodge lectures is that as the circle is bounded by two lines, which signify moses and solomon, and also by the v.s.l, anyone who keeps himself within that circle and follows the precepts of the v.s.l. as thoroughly as did moses and

olomon will not err. 113. in ancient egypt, however, long before the time of the jews, it was already a symbol with many meanings. first of all, it was the symbol of the sun-god, ra; secondly, it bore to the egyptians the signification of the earth circling round the sun. that was with them a portion of the secret knowledge reserved for the mysteries. there was a still older tradition, which held the circle to be the equator and the dot in the centre to be the pole-star, whose position changes because of the precession of the equinoxes, in which the egyptians took great interest. the inclination of the chief passage of the great pyramid was determined by the position of the pole-star of the period. this symbol was used once more to indicate the all-seeing eye- an idea easily suggested by t

ator and the dot in the centre to be the pole-star, whose position changes because of the precession of the equinoxes, in which the egyptians took great interest. the inclination of the chief passage of the great pyramid was determined by the position of the pole-star of the period. this symbol was used once more to indicate the all-seeing eye- an idea easily suggested by the dot in the middle of the circle. 114. another interpretation of the symbol by the egyptians was particularly beautiful, and all brn. will find it well worth remembering whenever their eyes fall upon it. the three columns, representing wisdom, strength and beauty, were stated to stand round god fs throne, which was the altar itself, which they took to signify love. thus the circle describes the love of god, and the two

s fall upon it. the three columns, representing wisdom, strength and beauty, were stated to stand round god fs throne, which was the altar itself, which they took to signify love. thus the circle describes the love of god, and the two lines which bound it are the lines of duty and destiny or, to put the idea in oriental terms, of dharma and karma. it was said that while a m.m. kept himself within the circle of the divine love, and bounded his actions by duty and destiny, he could not err. 115. the same device also signifies the first manifest-ation of the deity. it was held by the egyptians there were three successive manifestations; the first aspect far above our reach, the second and third successively lower, and their conception of these three was very similar to that of the three perso

h, having the power to execute and the wisdom to direct. 187. the pillars also represent once more the two great laws of progress, karma and dharma, the former providing the environment or material world, and the latter the direction of the self within; by the union or harmonious working of these two laws a man may attain the stability and strength required for the occult path, and map thus reach the circle within which a m.m. cannot err. 188. also the pillars were used in the teaching of the priests to illustrate the great doctrine of the pairs of opposites- spirit and matter, good and evil, light and darkness, pleasure and pain, etc. 189. it is interesting to note that kabbalistic writers understood these pillars somehow to have represented involution, the descent of the divine life into

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

us kircher, the de arte cabalistica of reuchlin and a latin translation of the yetzirah. as bro. a. e. waite, our chief authority in this field, has pointed out: 301. the written jewish tradition presupposes throughout a tradition which did not pass into writing. the zohar, for example, which is its chief memorial, refers everywhere to a great body of doctrine as something perfectly well-known by the circle of initiation for which the work was alone intended(*secret tradition in freemasonry, i, 64) 302. the skeleton of this body of doctrine has reached us in the symbolism of masonry, although along so different a line; and in the kabbala we may find a clue to much that is obscure in our modern rituals. 303. the spiritualization of the temple 304. two mystical concepts found in the zohar re

LETTER FROM A LUCIFEREAN

by raising magico-erotic energy (i use the term metaphorically, attract the attention of our demonic kindred. the rite was always performed within a circle of flaming candles. this not only generated heat (heightening the physical response, but provided a flicker effect much conducive to the development of clairvoyant vision. the rite attracted legions of demonic spirits to gather at the edge of the circle, and, through a process of identification with the particular passions of the celebrants, specific demons made themselves known (by name and form, all too eager to effect the formalized magical intentions of the celebrants (i.e. in contemporary parlance, the statement of intent. as has been pointed out on a number of occasions by a variety of writers, the spirits known as demons become

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

orld in which man lives. the great themes of bosch s work, such as the snares of the devil and the soul s perpetual exposure to the wiles of evil, already appear in the paintings attributed to his youthful period, which include: the crucifixion (brussels, coll. franchomme, containing the theme later developed by the painter s scenes from the passion; the seven deadly sins (madrid, prado, in which the circle symbolizes the world and the three concentric circles with the seven sins represent the divine eye with christ as the pupil; and the conjurer (st. germain-en-laye, museum, an image of the credulity that leads to heresy,with the first reference to the tarot cards and astrology. the famous great triptychs, the hay wain (madrid, prado, the garden of delights (madrid, prado, and the temptat

emselves as protection, as a way of keeping out negative energies and entities. the utilization of circles for protection is actually quite old. during the western medieval period, for example, circles would be drawn on the floor around the seriously ill and around newborns and their mothers to protect them from demonic forces. circles are also cast to contain the energies that are created within the circle during a given ritual they become invisible boundaries that one does not cross without disrupting the energy. there are several ways of conceiving the circle collective unconscious 53 as a kind of energy containment field.with respect to such activities as casting a spell, for example, the circle allows energy to build up without leaking out into the surrounding area until the proper mo

cross without disrupting the energy. there are several ways of conceiving the circle collective unconscious 53 as a kind of energy containment field.with respect to such activities as casting a spell, for example, the circle allows energy to build up without leaking out into the surrounding area until the proper moment when the energy is projected outward in a concentrated burst. more generally, the circle provides an arena within which the vibrations of the group energy can be altered so as to draw the participants nearer to the otherworld. in most religious traditions, one finds the notion that the normally unseen spiritual world coexists in the same time and space as the physical world, in what might be referred to as a different dimension. what separates them is their differing rates

ost religious traditions, one finds the notion that the normally unseen spiritual world coexists in the same time and space as the physical world, in what might be referred to as a different dimension. what separates them is their differing rates of vibration (understood literally or metaphorically. thus, in order to enter into rapport with the otherworld, one needs to create a space in this case the circle within which the rate of vibration can be modified. in occult traditions, the other dimensions are understood as constituting a series of different realms or planes, arranged according to rate of vibration. it is the subtle energies found in these other realms that one manipulates during magical operations. in occult literature, the plane closest to the physical is referred to as the et

sest to the physical is referred to as the etheric plane, and the subtle energies of this realm are often termed etheric energies. etheric energies are subdivided into four categories according to the four classical elements of greek philosophy earth, air, fire, and water and hence are sometimes also referred to as elemental energies. it is from these etheric energies that the magician constructs the circle. as both consecrated space in the physical realm, and space that has also been etherialized by being raised in vibration, the interior of the circle is, in a sense, between the worlds. from this energized space a physical/etheric temple floating between the worlds it is easy for participants to extend their imagination into the subtle realms, and thus facilitate magical operations. by t

LIBER HAD

star" let this conception be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death "this is the third practice of intelligence("ccxx. ii" 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist or destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of taro (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe on the lotus. note that the "ibis position" formulates this conception most exactly. ed "this is the fourth practice of intelligenc

LIBER 777

er of acquiring wealth li and khien 31 evocation, pyromancy kbn 32 works of malediction and death khbn 32 bis alchemy, geomancy, making of pantacles[[travels on the astral plane] kbn 31 bis invisibility, transformations, vision of the genius. table i (continued) 15 xlvii. kings and princes of the jinn. xlviii. figures related to pure number. xlix* lineal figures of the planets &c, and geomany. 0. the circle 1. the point 2. the cross the line, also the cross 3. the triangle the plane, also the diamond, oval, circle, and other yoni symbols 4 tetrahedron or pyramid, cross the solid figure 5 the rose the tesseract 6 calvary cross, truncated pyramid, cube. 7 a rose (7 x 7, candlestick 8. 9. 1010 altar (double cube, calvary cross sephirothic geomantic figures follow the planets. caput* and cauda

ler between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis. 31 bis. table vi (continued) 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and face mania, erinyes [euminides] 16 shoulders and arms gorgons, minotaurs 17 lungs ominous appearances, banshees 18 stomach

ts. the fourth book, ars almadel, is probably of medieval origin: it divides up the powers it summons into four altitudes, seemingly referred to the cardinal points of the zodiac. the fifth book of the lemegeton, ars nova, is rather a kind of appendix which appears in one ms. where it occupies one and a half sides of a single folio leaf: it contains an extended prayer associated with the names on the circle and triangle of the goetia, possibly intended to be spoken while drawing these, along with a short and garbled conjuration containing some highly corrupt hebrew names, probably also connected with the goetia as it mentions the brazen vessel; and finally, a lengthy curse targetted at anyone who steals the book. the ars nova is sometimes confused with the ars notoria (notary art) attribut

LIBER ALEPH

t unless he be sensitive and well-attuned, thou mayst fare but ill. yet even in this case thou mayst attain much skill by practice with intelligence. in the end it is better altogether to work wholly within thine own universe, slowly and with firm steps advancing from the centre, and dealing, one by one, with those unharmonized parts of the not-self which lie close to thee. this therefore closeth the circle of my speech, for now i am returned to that which i spake aforetime concerning the general method of love, and thy development by that way. n the book of wisdom or folly 89 gk de magno opere (of the great work) ut now give ear most eagerly, thou son of my loins, for i will now discourse unto thee of thine own attainment, without which all is but idleness. know first that conscious thoug

r feedeth upon air. therefore this goat, making each leap with fervour, yet all times secure in his own element, is a true hieroglyph of the magician. mark also, his path sheweth one continuous in exaltation upon a throne, and so is it the formula of the man, as the other was of the woman. n the book of wisdom or folly 175 #r de oculo hoor (of the eye of hoor) say furthermore that this path is of the circle, and of the eye of horus that sleepeth not, but is vigilant. the circle is all-perfect, equal every way, but the vesica hath bitter need, and seeketh thy medicine, that is of right compounded for high purpose, to ease her infirmity. thus is thy will frustrated, and thy mind distracted, and thy work lamed, if it be not brought to naught. also thy puissance in thine art is minished, by a

LIBER CCC KHABS AM PEKHT

that he hath no longer any strength against his will. good; then taketh he the fire of our father the sun, and setteth it directly in battle array against that water by his army of wood that he hath conquered and drilled, building it up into a phalanx like unto a cone, that is the noblest of all solid figures, being the image of the holy phallus itself, and combined in himself the right line and the circle. thus, son, dealeth he; and the fire kindleth the wood, and the heat thereof driveth the water afar off. yet this water is a cunning adversary, and he strengthened wood against fire by impregnating him with much of his own substance, as it were by spies in the citadel of an ally that is not wholly trusted. now then therefore what must the magician do? he must first expel utterly water f

LIBER CHANOKH

asshur east s-e lavavoth gad south s-e ziracah reuben south zurchol simeon south s-w zinggen zebulon west s-w hononol judah west alpudus issachar west n-w arfaolg ephraim north n-w zarnaah manesseh north cadaamp benjamin north n-e zarzilg napthali east n-e james (1984) gives a set of attributions of these to the signs of the zodiac which results in a rather strange arrangement of the signs around the circle of the quarters; as i am not sure what his source for it was, it is here omitted. another arrangement appears in zalewski (1990, based on some notes by mathers to a golden dawn lecture on the astrological attributions of the 12 tribes, but this appears to disregard dee.s attribution of angels to tribes &c; it is thus also omitted. turner (1989) argues that the column .quarters (4 plagi

LIBER CLXV A MASTER OF THE TEMPLE

rough all eternity. oh thou, on whom man looks through the senses, and sees as the world. oh thou, on whom man looks through the mind and sees as the world of thought. oh thou on whom man looks as thyself and becomes infinite bliss, let there be no thought of separateness, for there is none other. thou art that. if i call thee a point, thou laughest, saying: i am the infinite circle. if i worship the circle, thou laughest, saying: i am concealed in the point. only if i claim thee wholly, may i define thee. then who cares, aye or nay? if i attempt to name thee, i lose thee, oh thou nameless unto eternity. to whom shall i reveal thee, who wast never known but to thyself? surely words are vain, o thou who art beyond the silence. aum [this is very good. o.m] dec. 11th, 9:52 10:37 p.m. meditati

LIBER CXCVII STORY OF SIR PALAMEDES

ils adown the winding clefts and creeks: from hideous mouths their venom boils. but palamede their fury .scapes, their malice by his valour foils, climbing aloft by bays and capes of rock and ice, encounters oft the loathly sprites, the misty shapes of monster brutes that lurk aloft. o! well he works: his youth returns his heart revives: despair is doffed and eager hope in brilliance burns within the circle of his brows as fast he flies, the snow he spurns. ah! what a youth and strength he vows to the achievement of the quest! and now the horrid height allows liber cxcvii 42 his mastery: day by day from crest to crest he hastens: faster fly his feet: his body knows not rest, until with magic speed they ply like oars the snowy waves, surpass in one day.s march the galaxy of europe fs starry

LIBER DCCCLX JOHN ST

a of king solomon, published s.p.r.t, boleskine foyers, n.b, 1904..ed, and not troubling even to formulate carefully the elemental hosts, or to 1 [since .ed. is presumably crowley acting as his own editor, this may just be a piece of deliberate obtuseness. see .the temple of solomon the king. in equinox i (8) and .liber samekh. for the technique alluded to. t.s] liber dccclx 46 marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it is well. 8.50. but as i was ill last night, and as the morning has broken chill and damp, i will go to the cafe du dome and break my fast humbly with coffee and sandwich. may it strengthen me in my search for the quintessece, the

one and not of a series.ante and pass the buck. the common sense of the practical man of the world is good enough for me! 1.10. will g. r. s. mead or somebody wise like that tell me why it is that if i get out of my body and face (say) east, i can turn (in the .astral body) as far as west-sou.-west or thereabouts, but no further except with very great difficulty and after long practice? in making the circle, just as i got to west, i would swing right back to west- nor.-west: turn easily enough, in short, to any point but due west, within perhaps 5, but never pass that point. i have taught myself to do it, but always with an effort. is this a common experience? i connect it with my faculty of knowing direction, which all mountaineers and travellers who have been with me admit to be quite ex

LIBER HAD

star. let this conception be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death. this is the third practice of intelligence (ccxx. ii. 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist of destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of tarot (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe in the lotus. note that the .ibis position. formulates this conception most exactly. ed) this is the fourth practice of intelligen

LIBER III VEL JUGORUM

ation in class d 1 o 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy but joineth together them that are separate.glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. these are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius

LIBER LVII

this again consists of nine letters, and symbolizes the first nine sephiroth, but of course in their hidden idea only. but when we reach the number nine we cannot progress farther without returning to the unity, or the number one, for the number ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle 0 represents the negative, and the 1 the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus .kether is in malkuth, and

we should not dare to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who 30 [published as sepher sephiroth in equinox i (8] 20 liber lviii absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try

ars did i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters. thus humbling myself did i abash both the holy yogi and my venerable frater i.a. but alas! tetragrammaton! alas! adonai! the hour of my silence is past. may the hour of my silence return! amen) part i the universe as it is section i 0. the negative.the infinite.the circle, or the point. 1. the unity.the positive.the finite.the line, derived from 0 by extension. the divine being. 2. the dyad.the superficies, derived from 1 by reflection 1 1, or by revolution of the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quarternary, the solid existing in time, ma

e may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the .word of double power in the voice of the master. which unites the 5 and the 6, the 62 [if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the svastika= a= the fool= 0 .t.s] 42 liber lviii rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the .master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with those numbers. he can leave nothing undisturbed; he is the anarchist of phil

r upon the problem. 1. is the goal not the means. too simple to serve a magician.s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man.s will, of the evil 4 dominated by man.s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer.s robe) yes it also symbolises the ruach, 214, q.v, and so i

LIBER LXVII THE SWORD OF SONG

pressions are dependent on changes in the brain* we must include illusions, which are after all sense-impressions as much as .realities. are, in the class of .phenomena dependent on brain-changes. magical phenomna, however, come under a special sub-class, since they are willed, and their cause is the series of .real. phenomena called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenome

day, a moonstone; the twenty-fifth day, a sigh; the twenty-sixth day, a refusal; the twenty-seventh day, a consent; and the last night she gave him all herself, so that the moon was eclipsed and earth was utterly darkened. and the marriage of that virgin was on this wise: she had three arrows, yet but two flanks, and the wise men said that who knew two was three,1 should know three was eight,2 if the circle were but squared; and this also one day shall ye know, my brethren! and she gave him the great and perfect gift of magic, so that he fared forth right comely and well-provided. now at that great wedding was a suggler,3 a riddler: for he said .thou hast beasts: i will give thee weapons one for one. for the lion did our father win a little fiery wand like a flame, and for his eagle a cup

us far. but a continuous and attentive study of these quaint points of distinction may give us an intuition, or direct mind-apperception of what we want, one way or the other..a.c. tycarb 94 buddhists are discreetly silent, while not contradicting even the gross and ridiculous accounts of the more fantastic hindu visionaries. the qabalists explain the .first cause.1 by the phrase .from 0 to 1, as the circle opening out into the line. the christian dogma is really identical, for both conceive of a previous and eternally existing god, though the qabalists hedge by describing this latent deity as .not. later commentators, notably the illustrious2 mac- gregor-mathers, have explained this not as .negatively-existing. profound as is my respect for the intellectual and spiritual attainments of hi

LIBER LXXVIII

.o. this transcript corrected a few errors in the hebrew names of the angels from the equinox printing (the compositor consistently gave kaph for nun) and planetary symbols for small cards; a few more were corrected by the present editor. the ankh design has been re-drawn and coloured. it has not, however, been completely conformed to the description in the text: adding the names of the trumps to the circle would make an unreadable mess of it; and the taurus sign and pentacle would have to be made disproportionately small to fit in the earth space where the arms of the tau join. the writing in theban script at the top reads hru not hua and should be read left to right (the theban script corresponds to the latin alphabet, not the hebrew. the bulk of this text is either quoted verbatim or ab

LIBER MMCMXI NOTE ON GENESIS

ta .thou in extension. so also does the name elohim read la .deity \yh, in extension* and the numeration of elohim is 86, which by gematria reads hap, again meaning .spread out, extended. write the letters of this name in any invoking pentagram; and the banishing pentagram thereof will read 3.1415 (by qabalah of nine chambers, which is the formula of the proportion of diameter to circumference of the circle. thus herein do we perceive the* and la= al, no, the negative. the nearest computation to four places of decimals is 3.1416 (3.14159. but 3.1415 is good enough for the benighted hebrews..p. in the sublime computations of the qabalah the final forms of letters have no increased numerical value. mem is 40, whether final or not. the ancient hebrew method of obtaining all numbers above 400

LIBER NU

stasy. this is the second indication of the nature of the result (ccxx. i. 58. 15. let the aspirant prepare a perfume of resinous woods and gums, according to his inspiration. this is the second practice of magick art (ccxx. i. 59. 16. let the aspirant prepare a pantacle, as follows. inscribe a circle within a pentagram, upon a ground square or of such other convenient shape as he may choose. let the circle be scarlet, the pentagram black, the ground royal blue studded with golden stars. within the circle, at its centre, shall be painted a sigil that shall be revealed to the aspirant by nuit herself. and this pantacle shall serve for a telesmatic image, or as an eidolon, or as a focus for the mind. this is the third practice of magick art (ccxx. i. 60. 17. let the aspirant find a lonely pl

LIBER O

tice, derived from levi; there are variations around this point. 9 some practitioners prefer to vibrate ihvh .spelt out. i.e. as yod heh vau heh. similarly, since agla is a notariqon (acronym) of a hebrew phrase meaning .thou art might for ever, lord. some practitioners enunciate each letter distinctly rather than pronouncing it as a bisyllable. 10 you should turn back to the east thus completing the circle before doing this. svb figvra vi. 19 11 this is generally interpreted as: the active equilibrating pentagram with the name ahih and the sign of rending the veil to be given before the pentagram of air or fire, the passive equilibrating pentagram with the name agla and the sign of closing the veil to be given before the pentagram of earth or water. the g.d. ritual of the pentagram (as pr

LIBER SAMEKH

ction a let the adept be standing in his circle on the square of tiphareth,12 armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by gwine and strange drugs h* if he so will. he prepares the circle by the usual formula of banishing and consecration, etc. he recites section a as a rehearsal before his holy guardian angel of the attributes of that angel. each phrase must be realized with full concentration of force, so as to make samadhi as perfectly as possible on the truth proclaimed. line 1 he identifies his angel with the ain soph, and the kether thereof; one formulation of hadi

phrasz-ra, the identity (hadit) wrapped in the dragon (nuit) and thereby manifested as a sun (ra-hoor-khuit. the gegg h (or heart) ggirt with a serpent h is a cognate symbol; the idea is thus expressed later in the ritual (see liber lxv, which expands this to the utmost) section b the adept passes from contemplation to action in the sections now following, b to gg. he is to travel astrally around the circle, making the appropriate pentagrams, sigils and signs. his direction is widdershins.17 he thus makes three curves, each covering three-fourths of the circle.18 he should give the sign of the enterer on passing the kiblah, or direction of boleskine.19 this picks up the force naturally radiating from that point* and projects it in the direction of the path of the magician. the sigils are t

erstood thoroughly as the dynamic aspect of his creative self, in an appearance symbolically apt, i say not in the form of a ray of light, of a fiery sword, or of aught save that bodily vehicle of the holy ghost which is sacred to baphomet,22 by its virtue that concealeth the lion and the serpent that his image may appear adorably upon the earth for ever. let then the adept extend his will beyond the circle in this imagined shape, and let it radiate with the light proper to the element invoked, and let each word issue along the shaft with passionate impulse, as if its voice gave command thereto that it should thrust itself leapingly forward. let also each word accumulate authority, so that the head of the shaft may plunge twice as far for the second word as for the first, and four times fo

wand of almond wood or of hazel, cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in the book of the law.41 and he shall engrave with his own hand upon a plate of gold the holy sevenfold table,42 or the holy twelvefold table,43 or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. moreover he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censer. now he shall pray thrice daily, about sunset, and at midnight, and at sunrise. and if he be able, he shall pray also four times between sunrise and sun

the figure gthe triangle of the universe h illustrating liber cmlxiii in equinox i (3. in liber samekh& liber viii 52 the centre is an inverted tau of ten squares for the sephiroth (the upright representing kether, chokmah, binah, tiphareth, and yesod, with malkuth in the centre of the base; this is enclosed within a notional equilateral triangle, indicated only by three lozenges at its corners; the circle is circumscribed about this triangle, thus the tiphareth square is at the centre of the figure. the design is somewhat impractical unless one has the regular use of a room some thirty feet or more in both horizontal dimensions, since you are supposed to have a double cube altar. traditionally 44 inches high with a 22 inch square base. standing exactly on the malkuth square. 13 in a copy

LIBER V

ntre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying latsal! ehma! fiaof! aaph! aumn (thus shall be declared the words of power whereby the energies of the aeon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3-5-3, crying abrahadabra. the second

17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast, and cry aiwaz! 20. let him trace the invoking hexagram of the beast. 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand

LIBER V VEL REGULI

entre of his breast, and his solar plexus, crying therion! st 4. let him draw his thumb from left to right across his breast at the level of the sternum. 5. let him touch the sv.dis.t.h.na. and the m.l.dh.ra cakra, crying babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! fiaof! aumgn!1 (thus shall be declared the words of power whereby the energies of the aon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3.5.3, crying abrahadabra. the ritual of the ma

. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii).4 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast,5 and cry aiwaz! y the ritual of the mark of the beast 7 20. let him trace the invoking hexagram of the beast.6 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the

LIBER VII

lf a wand of almond wood or of hazel cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in "the book of the law. and he shall engrave with his own hand upon the plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. moreover, he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censor. now he shall pray thrice daily, about sunset, and at midnight, and at sunrise. and if he be able, he shall pray also four times between sunrise and su

LIBER XXV THE STAR RUBY

teful. h] 6 [chaos. the sign of horus is the sign of the enterer described in gliber o. h the version of the star ruby in magick has groar h (grk, gbeast h. 7 [the sign of silence, see gliber o. h magick has g c of hoor-paar-kraat. h] 8 [babalon. magick has gsay nuit. h] 9 [eros. magick has gwhisper babalon. h] liber xxv, the star ruby 2 go round to the south and repeat; but bellow .10 completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with these words with the signs of n.o.x.11 extend the arms in the form of a tau, and say low but clear .12 repeat the cross qabalistic, as above, and end as thou didst begin* 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual

LIBER XXXVI THE STAR SAPPHIRE

one god ararita. ararita is a qabalistic divine name, said to be the initials of a hebrew sentence meaning .one [is] his beginning; one [is] his individuality; his permutation [is] one] 5 [lat .mother and son [are] one god ararita] 6 [lat .son and daughter [are] one god ararita] 7 [lat .daughter and father [are] one god ararita] liber xxxvi, the star sapphire 2 baphomet.8 also shall set appear in the circle. let him drink of the sacrament and let him communicate the same] then let him say: omnia in duos: duo in unum: unus in nihil: hac nec quatuor nec omnia nec duo nec unus nec nihil sunt. gloria patri et matri et filio et filia et spiritui sancto externo et spiritui sancto interno ut erat est erit in sacula saculorum sex in uno per nomen septem in uno ararita.9 let him then repeat the sig

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

i playing any role in baldr fs death. that, however, is the way snorri sturluson has it in gylfaginning, in the best-known version of the story. in response to his bad dreams, baldr has been made invincible, and all the gods are honoring him by flinging weapons at him. loki learns that mistletoe did not take the oath not to harm baldr, and he makes a spear from it. and hod stood on the outside of the circle, because he was blind. then loki said to him: gwhy are you not shooting at baldr? h he answers: gbecause i cannot see where baldr is, and also because i have no weapon. h then loki said to him: gdo as others do and honor baldr as others do. i will show you where he is standing; shoot this stick at him. h hod took the mistletoe and shot it at baldr at loki fs direction. the shot flew thr

LOGOMACHY OF ZOS

udas, betrays us for a few pieces of silver. for those who fear reality, life becomes belated and a staleness. an ever re-living of yesterdays in phantasy. the fractional second is the path i would open. i- z <5..q 2 natural ability to attract without asking. mathematically, square and circle are zero forms. the symbols of eternity..e asymmetry. the square is the rectified and utilitarian form of the circle; bc ]7 life is the anticipated situation that never happens; our expectancies create a foetal wish that is never birthed. where beauty and virtue are wanting, everything will be wanting but hate. man ever aberrates. even his normalities. mainly to compensate for his deficiencies, and often founds a shadow-world that accepts and reflects the assured survival of his weakness. what stupidi

LUCIFERIAN INITIATION VIA NOCTURNE

has given man and woman an inherent gift of luciferian independence, that the linage is not cultivated by mere appearance. the secret self should be revealed as a significant aspect of the holy guardian angel, the higher aspect of what is called the self. the grand luciferian circle should be drawn large or duplicated so that one body may fit standing or sitting within it. candles should surround the circle and the initiate should be within. the wand should be previously used in the art of evocation and goetic sorcery. the sigils surrounding the circle make up along with the center the sigil of lucifer, so that the initiate is actually calling down the essence of the serpentine mind, the luciferian core of the self as a background for the sabbatic initiation. each small part manifests as a

LUCIFERIAN SORCERY

ed the daughter and goddess aradia, or by some suggestion hecate. the watchers led by azazel, after lucifer fell from the heavens joined with man s daughters and produced the nephilim. the watchers then taught man and woman the art of sorcery, and what is now called witchcraft. asmodeus, also called samael joined in union with lilith to bear the son tubal-cain. cain was a carrier and the first in the circle of witchblood, initiated by birth and whose memory of the watchers and the nephilim was strong. the legends of the watchers and nephilim move on to describe the great flood, which killed many of them. while their bodies died, their spirits did not, and certain spirits of the watchers still walk the earth inspiring the lore of the wise, from the shadows of the dead. the shadow world of t

the mind in tune with his or her surroundings is better adapted to work magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process 13 and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the witches sabbat lineage that is present within some of its initiates. it is very much like a call of t

n the same. we are both the garden of pleasure and the catacombs of the dead and their necromantical desire. 16 the grand circle of magickal awakening is the triple hermetic circle, developed from hamara t. this circle, traced by each initiate and give the proper names from which shall manifest the power through he or she, is the secret which is not a secret, hidden from those who should not see. the circle is thus the grand awakening. setian pyramid of sorcerous assumption of atavistic form a drawing by aos, from the book of pleasure. the cult of sethian magick is based within the luciferian concepts of dual gnosis awakening, which the individual realizes his or her own imagination is the cradle of seth or set itself, and that the prince of darkness speaks through each of us as we become

avistic form a drawing by aos, from the book of pleasure. the cult of sethian magick is based within the luciferian concepts of dual gnosis awakening, which the individual realizes his or her own imagination is the cradle of seth or set itself, and that the prince of darkness speaks through each of us as we become. the witches sabbat path itself is one of turns and mystery revealed, from which in the circle of the dead (hermetic circle of hamara t) should we manifest the witches sabbat gnosis in a clear and positive way. the triple hermetic circle of hamara t is one of diving the black mirrors of the mind, from which our source and end are contained therein. it is through these mirrors, which if aligned correctly through initiation, will allow the reflection to move on indefinitely. thus i

e one is able to move through these well balanced aspects, may the potential be view therein. the colors within the center are of particular significance. in the center there are four small triangles representing the four elements as described later. they are: upper west triangle blue for air lower west triangle green for water upper east triangle yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with th

LUCIFERIAN SORCERY AND SET TYPHON

dian angel' and `evil genius' of the cabbala. the 22 letters/paths of the qlippoth are presented in liber hvhi and interestingly enough, as one moves through the workings and rituals described in luciferian witchcraft, liber hvhi and book of the witch moon, there becomes little difference in the hga and evil genius, shadow and light become encircled and the self grows as one balanced point within the circle of arte. the alphabet of desire, as austin spare called it, represents the complete arcane of sorcery from which the black adept may make his desires flesh in spirit and in flesh. the methodology of the qlippoth is also within this gnosis. the order of phosphorus instructs a basic teaching of the creation of the alphabet of desire based on the 22 tunnels of the qlippoth as defined in li

ahuti' was dedicated to `austin ozman spare' is based upon the hermetic tarot, many of the plates are beautiful and impressionistic. included in the manuscript was hamar'at's triple hermetic circle, which was incorporated in coven nachttoter and my own magickal work. it presents ankh ka djed meaning a triple form and self-invigoration, presenting a similar result as what the bornless ritual does. the circle is reproduced with new attributions based on my own work in luciferian witchcraft. charles pace was a mortician from scotland, he was even a consultant for when jimmy page redecorated boleskine house, painting many murals around the home. pace was also in trouble with the wiccans and the british press in the 1970's for various reasons. anton szandor lavey was said to have been a corresp

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

ngs the mind in tune with his or her surroundings is better adapted to work magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the sethian witchcraft lineage that is present within some of its initiates. it is very much like a call

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

ed the daughter and goddess aradia, or by some suggestion hecate. the watchers led by azazel, after lucifer fell from the heavens joined with man s daughters and produced the nephilim. the watchers then taught man and woman the art of sorcery, and what is now called witchcraft. asmodeus, also called samael joined in union with lilith to bear the son tubal-cain. cain was a carrier and the first in the circle of witchblood, initiated by birth and whose memory of the watchers and the nephilim was strong. the legends of the watchers and nephilim move on to describe the great flood, which killed many of them. while their bodies died, their spirits did not, and certain spirits of the watchers still walk the earth inspiring the lore of the wise, from the shadows of the dead. this lore exists with

MACNULTY W KIRK KABBALAH AND FREEMASONRY

but two seem to me to be essentially kabbalistic. once again we see the staircase (ladder) of seven steps between two opposite verticals, and these are clearly opposite they figure 4. frontispiece, masonic miscellanies, 1797. are of different orders of architecture and they are surmounted by terrestrial and celestial spheres. the same pattern is repeated at the top of the drawing by the symbol of the circle, the parallel lines and the ladder (jacob's ladder) which has three principal rounds, faith, hope, and charity. in 1797, when this drawing was published, those parallel lines represented the saints john. we know them to be opposites because the baptist's day is mid-summer and the evangelist's mid-winter. today, after the de-christianization of the order, they are said to represent moses

MAGIC AND SPELLS

dc 11+ your caster level. untriggered runes are not subject to area dispels. finally, a rogue can use her disable device skill to disable runes (dc 2f+ the spell's level, like any magic trap. circle magic some of the most powerful and spectacular spells worked across faerun are cast in the form of circle magic. circle magic is a type of cooperative spellcasting that allows the spellcaster leading the circle to increase her caster level significantly and achieve results otherwise unavailable to the spellcasters composing the circle. the red wizards of thay and the witches of rashemen make frequent use of circle magic. stories of other forms of circle magic abound in faerun. participation the ability to participate in circle magic requires the selection of a character feat-tattoo focus for a

zards of thay and the witches of rashemen make frequent use of circle magic. stories of other forms of circle magic abound in faerun. participation the ability to participate in circle magic requires the selection of a character feat-tattoo focus for a red wizard or ethran for a witch of rashemen. one spellcaster, usually the most powerful or experienced character present, stands at the center of the circle. this character is the circle leader. a hathran must be at least 4th level in the hathran prestige class to be a circle leader. a red wizard cannot be a circle leader unless he is at least a 5th-level red wizard, a circle requires a minimum of two participants plus the circle leader. up to five participants can aid a circle leader in a standard circle, but a red wizard of 10th level can

to be a circle leader. a red wizard cannot be a circle leader unless he is at least a 5th-level red wizard, a circle requires a minimum of two participants plus the circle leader. up to five participants can aid a circle leader in a standard circle, but a red wizard of 10th level can lead a great circle containing up to nine participants. all participants in a circle must stand within 10 feet of the circle leader, who stands in the center. circle powers the first use of circle magic is to empower the circle leader with the strength of all the participants. this requires 1 full hour of uninterrupted concentration on the part of all participants and the circle leader. each participant casts any single prepared spell, which is consumed by the circle and has no effect other than expending the

ircle powers the first use of circle magic is to empower the circle leader with the strength of all the participants. this requires 1 full hour of uninterrupted concentration on the part of all participants and the circle leader. each participant casts any single prepared spell, which is consumed by the circle and has no effect other than expending the prepared spell. the spell levels expended by the circle participants are totaled as circle bonus levels. each bonus level may be used to accomplish the following effects: increase the circle leader's caster level by one for every bonus level expended (maximum caster level 40th. add empower spell, maximize spell, or heighten spell metamagic feats to spells currently prepared by the circle leader. each bonus level counts as one additional spel

us level may be used to accomplish the following effects: increase the circle leader's caster level by one for every bonus level expended (maximum caster level 40th. add empower spell, maximize spell, or heighten spell metamagic feats to spells currently prepared by the circle leader. each bonus level counts as one additional spell level required by the application of a metamagic feat to a spell. the circle leader may add the feats listed to a spell even if he does not know the feat or if the addition of the feat would raise the spell level past the circle leader's normal maximum spell level (maximum spell level 20th" increase the circle leader's level by one for level checks (dispel checks, caster level checks, and so on) for every bonus level expended (maximum level 40th. these effects l

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

red to him as "the mind of the school" if aristotle were absent from the lectures, plato would say "the intellect is not here" of the prodigious genius of aristotle, thomas taylor writes in his introduction to the metaphysics "when we consider that he was not only well acquainted with every science, as his works abundantly evince, but that he wrote on almost every subject which is comprehended in the circle of human knowledge, and this with matchless accuracy and skill, we know not which to admire most, the penetration or extent of his mind" click to enlarge the problem of diversity. from kircher's ars magna sciendi. in the above diagram kircher arranges eighteen objects in two vertical columns and then determines he number of arrangements in which they can be combined. by the same method

r god is the source of beauty; of different ages, and in various attitudes, sitting or upright; of one or the other sex, as a virgin or a young man, a husband or a bride, that all the shades and gradations might be marked. every thing luminous was subsequently attributed to the gods; the sphere, and all that is spherical, to the universe, to the sun and the moon- sometimes to fortune and to hope. the circle, and all circular figures, to eternity--to the celestial movements; to the circles and zones of the heavens. the section of circles, to the phases of the moon; and pyramids and obelisks, to the igneous principle, and through that to the gods of heaven. a cone expresses the sun, a cylinder the earth; the phallus and triangle (a symbol of the matrix) designate generation (from essay on th

s hard as the stone itself. the limestone blocks were sawed with bronze saws, the teeth of which were diamonds or other jewels. the chips from the stones were piled against the north side of the plateau on which the structure stands, where they form an additional buttress to aid in supporting the weight of the structure. the entire pyramid is an example of perfect orientation and actually squares the circle. this last is accomplished by dropping a vertical line from the apex of the pyramid to its base line. if this vertical line be considered as the radius of an imaginary circle, the length of the circumference of such a circle will be found to equal the sum of the base lines of the four sides of the pyramid. if the passage leading to the king's chamber and the queen's chamber was sealed u

old philosophers" says its anonymous author "devised an harmonic theory with respect to the universe, and the practice continued till the old mode of philosophizing died out. kepler (1596, in order to demonstrate the platonic doctrine, that the universe was formed of the five regular solids, proposed the following rule 'the earth is a circle, the measurer of all. round it describe a dodecahedron; the circle inclosing this will be mars. round mars describe a tetrahedron; the sphere inclosing this will be jupiter. describe a cube round jupiter; the sphere containing this will be saturn. now inscribe in the earth an icosahedron; the circle inscribed in it will be venus. inscribe an octahedron in venus; the circle inscribed in it will be mercury (mysterium cosmographicum, 1596. this rule canno

s gnostic pantheos abraxas. for this name the greek table is used. abraxas in greek is braxav. a= 1, b= 2, r= 100, a= 1, x =60, a= 1, v= 200, the sum being 365, the number of days in the year. this number furnishes the key to the mystery of abraxas, who is symbolic of the 365 ons, or spirits of the days, gathered together in one composite personality. abraxas is symbolic of five creatures, and as the circle of the year actually consists of 360 degrees, each of the emanating deities is one-fifth of this power, or 72, one of the most sacred numbers in the old testament of the jews and in their qabbalistic system. this same method is used in finding the numerical value of the names of the gods and goddesses of the greeks and jews. all higher numbers can be reduced to one of the original ten n

MASTERING WITCHCRAFT

tions 3- divination 4- spells for lovers 5- counter magic and protection 6- vengeance and attack 7- the coven and how to form one appendix 1- the planetary hours appendix 2- glossary of witch words and terms bibliography (removed) scan/ edit notes format: v1.5 (pdf- no security) genera: wiccan/ witchcraft extra's: pictures included copyright: 1970/ 1972 first scanned: august/ 12/ 2002 foreword in the circle of firelight which we are pleased to call an enlightened scientific civilization, we usually feel secure in the knowledge that most of our worst childhood terrors and nightmares were merely fantasy. but if and when the firelight happens to dim, at those times when the unknown presses hard upon us, in the presence of death or insanity or insurmountable calamity, we again know instinctive

one of the most important of all the other witch tools: the athame the athame, or witches' black-hiked knife, is the instrument we use to draw magical circles and other diagrams, in the midst of which many of our spells are cast. some witches, following the cabalistic tradition of the old magical grimoire, the key of solomon, also employ a white-hilted knife, in addition, using the former to cast the circle, and the latter for anything that needs to be ritually dug, engraved, cut, or pierced. most present-day witches, however, refer the white-hilted knife to the ranks of the lesser instruments, and rely entirely upon the athame in their operations. buy a steel knife with a black handle; the blade should be about five or six inches long. when the moon is waning, make an infusion in distille

lens to focus the witch power she raises in her rituals. it is a sort of magical boiler tank in which the steam is compressed in order to channel it into some useful activity such as driving a piston rod. in this way the witches' circle can be compare very closely with the ground mandala, or dkyilhkhor, used in indian and tibetan magic. it has very ancient, pre-celtic origins. in cabalistic magic the circle will usually consist of basically a double or triple concentric circle. in between the lines will be written hebrew names, divine and angelic, which pertain to the nature of the operation. in the centre may often be traced geometrical figures, such as a square or a pentagram whose sides or number of points again correspond numerologically with the type of spell being cast. to the practi

of the question. no, as a witch, your basic requirement for many spells will simply be a triple circle drawn out on the floor or carpet in temporary masking tape if you want. this is advisable for group or coven workings, but when you are operating solo, you can dispense with even that, using an imaginary boundary line, but making quite sure you stick within it. because of this it is wise to make the circle rims coincide with marks on the carpet or pieces of furniture, so you can maintain a correct visualization. anyway, here is your method of casting your circle. clear a space on your den or living room floor sufficient to draw a nine-foot-diameter circle (elevenfoot for coven working. now, pin one end of your cord down to the floor in roughly the centre of the room with a heavy object a

footdiameter circle lightly on the floor with the knife point, keeping the cord taut and using the chair as a pivot. you must do this in a clockwise direction (known as deosil to witches) always turning to the right. you must also begin your tracing operation standing in the east and end up back in the east. for this, you will need the aid of a small pocket direction-finding compass. as you trace the circle, use your witchly imagination to visualize that blue witch fire blasting down your athame blade, like an oxyacetylene blowtorch, leaving a line of flickering violet-coloured flames in its wake. listen to them hiss and crackle; you are surrounding yourself with a circle of magical light! if you want to memorize the right colour of the fire, try igniting a few drops of methylated spirits

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

of the sun (perfect thy work on) the succeeding day. but the hour of inception is the hour of mercury. verily, since no experiments for converse with spirits can be done without a circle being prepared, whatsoever experiments therefore thou wishest to undertake for conversing with spirits, therein thou must learn to construct a certain particular circle; that being done surround that circle with the circle of art for better caution and efficacy. the key of solomon page 16 chapter iii concerning the arts. if thou wishest to succeed, it is necessary to make the following experiments and arts in the appropriate days and hours, with the requisite solemnities and ceremonies contained and laid down in the following chapters. experiments, then, are of two kinds; the first is to make trial of wha

d hours, with the requisite solemnities and ceremonies contained and laid down in the following chapters. experiments, then, are of two kinds; the first is to make trial of what, as i have said, can be easily performed without a circle, and in this case it is not necessary to observe anything but what thou wilt find in the proper chapters. the second can in no way be brought to perfection without the circle; and in order to accomplish this perfectly it is necessary to take note of all the preparations which the master of the art and his disciples must undertake before constructing the circle. before commencing operations both the master and his disciples must abstain with great and thorough continence during the space of nine days from sensual pleasures and from vain and foolish conversati

. the which being finished, the master in sign of penitence will kiss the disciples on the forehead, and each of them will kiss the other. afterwards let the master extend his hands over the disciples, and in sign of absolution, absolve and bless them; which being done he book one page 17 will distribute to each of his disciples the instruments necessary for magical art, which he is to carry into the circle. the first disciple will bear the censer, the perfumes and the incense; the second disciple will bear the book, paper, pens, ink and any stinking or impure materials; the third will carry the knife and the sickle of magical art, the lantern, and the candles; the fourth, the psalms, and the rest of the instruments; the fifth, the crucible or chafing-dish, and the charcoal or fuel; but it

, the lantern, and the candles; the fourth, the psalms, and the rest of the instruments; the fifth, the crucible or chafing-dish, and the charcoal or fuel; but it will be necessary for the master himself to carry in his hand the staff, and the wand or rod. the things necessary being thus disposed, the master will go with his disciples unto the assigned place, which they have proposed to construct the circle for the magical arts and experiments; repeating on the way the prayers and orations which thou wilt find in book ii. when the master shall have arrived at the place appointed, together with his disciples, he having lighted the flame of the fire, and having exorcised it afresh as is laid down in the second book, shall light the candle and place it in the lantern, which one of the discipl

sion for some particular purpose to speak with the spirits, must endeavor to form certain circles which shall differ somewhat, and shall have some particular reference to the particular experiment under consideration. now, in order to succeed in forming such a circle concerning magical art, for the greater assurance and efficacy thou shalt construct it in the following manner: the construction of the circle. take thou the knife, the sickle, or the sword of magical art consecrated after the manner and order which we shall deliver unto thee in the second book. with this knife or with the sickle of art thou shalt describe, beyond the inner circle which thou shalt have already formed, a second circle, encompassing the other at the distance of one foot therefrom and having the same centre. with

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

key of solomon page 88 chapter iii. how the companions or disciples of the master of the art ought to regulate and govern themselves. when the master of the art wisheth to put in practice any operation or experiment, especially one of importance, he should first consider of what companions he should avail himself. this is the reason why in every operation whose experience should be carried out in the circle, it is well to have three companions. and if he cannot have companions, he should at least have with him a faithful and attached dog. but if it be absolutely necessary for him to have companions, these companions should be obligated and bound by oath to do all that the master shall order or prescribe them, and they should study, observe, and carefully retain, and be attentive unto all w

iter than snow. after this, bathe thyself with the exorcised water, and clothe thyself again with the consecrated garment which thou hast taken off; cense thyself, and surround thyself with odours, as will be told farther on, when we speak of perfumes and suffumigations. the which being done, thou shalt go unto the ordained place with thy companions, and all things being prepared, thou shalt make the circle, as hath been already said, with all other necessary ceremonies; then shalt thou commence to invoke the spirits by the exorcisms; thou shalt also repeat anew the foregoing confession as hath been already said in the first book. after which, in sign of amendment and of repentance, each shall mutually kiss the other. mark well, that up to this point, the disciples should do the same thing

ird; the knife, and the sickle. the master; the staff, and the wand. but if there be more disciples present, the master shall distribute the things for each to carry, according to their number. when they shall have arrived at the place, and all things being disposed in their proper order, the master shall take the knife or other convenient consecrated magical implement of steel, wherewith to form the circle of art which he intends to construct. this being done, he must perfume it, and sprinkle it with water; and having warned and exhorted his disciples, he shall work thus: first let him have a trumpet made of new wood, on the one side of which shall be written in hebrew with the pen and ink of the art these names of god, elohim gibor, elohim tzabaoth (see figure 59; and on the other side t

s being done, he must perfume it, and sprinkle it with water; and having warned and exhorted his disciples, he shall work thus: first let him have a trumpet made of new wood, on the one side of which shall be written in hebrew with the pen and ink of the art these names of god, elohim gibor, elohim tzabaoth (see figure 59; and on the other side these characters (see figure 60. having entered into the circle to perform the experiment, he should sound his trumpet towards the four quarters of the universe, first towards the east, then towards the south, then towards the west, and lastly towards the north. then let him say: hear ye, and be ye ready, in whatever part of the universe ye may be, to obey the voice of god the mighty one, and the names of the creator. we let you know by this signal

owards the west, and lastly towards the north. then let him say: hear ye, and be ye ready, in whatever part of the universe ye may be, to obey the voice of god the mighty one, and the names of the creator. we let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands. this being done let the master complete his work, renew the circle, and make the incensements and fumigations. figure 59. figure 60. the key of solomon page 98 chapter viii. of the knife, sword, sickle, poniard, dagger, lance, wand, staff, and other instruments of magical art. in order to properly carry out the greatest and most important operations of the art, various instruments are necessary, as a knife with a white hilt, another with a black hilt

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

ber, elohim hath covered (or protected" written in the secret alphabet of malachim, or the writing of the angels. the versicle is from psalm xxxvii. 15 "their sword shall enter into their own heart, and their bow shall be broken" figure 31. the seventh and last pentacle of mars. write thou this upon virgin parchment paper with the blood of a bat, in the day and hour of mars; and uncover it within the circle, invoking the demons spirits of the nature of mars, especially those which are written in the whose names are therein written; and thou shalt immediately see hail and tempest. figures 27 and 28. the holy pentacles page 69 editor s note. in the center of the pentacle are the divine names, el and yiai, which have the same numerical value when written in hebrew. the letters in hebrew, and

els: schioel, vaol, yashiel, and vehiel. the versicle above the names on either side, is from psalm cvii. 16 "he hath broken the gates of brass, and smitten the bars of iron in sunder" figure 50. the second pentacle of the moon. this serveth against all perils and dangers by water, and if it should chance that the spirits of the moon should excite and cause great rain and exceeding tempests about the circle, in order to astonish and terrify thee; on showing unto them this pentacle, it will all speedily cease. editor s note. a handpointing to the name el, and to that of the angel abariel. the versicle is from psalm lvi. 11 "in elohim have i put my trust, i will not fear, what can man do unto me" figure 51. the third pentacle of the moon. this being duly borne with thee when upon a journey

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

r, come under a special sub-class, since they are 4 this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories. 5 thought is a secretion of the brain (weissmann. consciousness is a function of the brain (huxley. willed, and their cause is the series of real phenomena, called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenome

rit is called beleth (or bileth, or bilet. he is a mighty king and terrible. he rideth on a pale horse with trumpets and other kinds of musical instruments playing before him. he is very furious at his first appearance, that is, while the exorcist layeth his courage; for to do this he must hold a hazel wand in his hand, striking it out towards the south and east quarters, make a triangle, without the circle, and then command him into it by the bonds and charges of spirits as hereafter followeth. and if he doth not enter into the triangle, at your threats, rehearse the bonds and charms before him, and then he will yield obedience and come into it, and do what he is commanded by the exorcist. yet he must receive him courteously because he is a great king, and do homage unto him, as the kings

, wherewith he setteth cities, castles, and great places, on fire. he maketh thee witty in all manner of ways, and giveth true answers unto private matters. he governeth 26 legions of inferior spirits; and his seal is this, which wear thou as aforesaid, etc (24) naberius- the twenty-fourth spirit is naberius. he is a most valiant marquis, and showeth in the form of a black crane, fluttering about the circle, and when he speaketh it is with a hoarse voice. he maketh men cunning in all arts and sciences, but especially in the art of rhetoric. he restoreth lost dignities and honours. he governeth 19 legions of spirits. his seal is this, which is to be worn, etc (25) glasya-labolas- the twenty-fifth spirit is glasya-labolas. he is a mighty president and earl, and showeth himself in the form of

rom the malice of these evil spirits (see frontispiece, figure 153) this magical circle is to be made 9 feet across, and the divine names are to be written around it, beginning at ehyeh, and ending at levanah, luna (colours- the space between the outer and inner circles, where the serpent28 is coiled, with the hebrew names written along his body, is bright deep yellow. the square in the centre of the circle, where the word master is written, is filled in with red. all names and letters are in black. in the hexagrams the outer triangles where the letters a, d, o, n, a, i, appear are filled in with bright yellow, the centres, where the t-shaped crosses are, blue or green. in the pentagrams outside the circle, the outer triangles where te, tra, gram, ma, ton, is written, are filled in bright

erein are red) the magical triangle of solomon. this is the form of the magical triangle, into the which solomon did command the evil spirits. it is to be made at 2 feet distance from the magical circle and it is 3 feet across (see frontispiece figure 154) note that this triangle is to be placed toward that quarter whereunto the spirit belongeth. and the base of the triangle is to be nearest unto the circle, the apex pointing in the direction of the quarter of the spirit. observe thou also the moon in thy working, as aforesaid, etc. anaphaxeton is sometimes written anepheneton (colours- triangle outlined in black; name of michael black on white ground; the three names without the triangle written in red; circle in centre entirely filled in in dark green) 28 the coiled serpent is only shown

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

no obvious reason. it seems more reasonable to conclude that this blank comes at the end of the section, and thus at the end of the entire lemegeton; it is blank because the work is finished at that point. most of the text of ars nova clearly relates to the first book of the lemegeton, the goetia, and the tools of the trade described therein: the magickal circle and triangle, the hexagrams within the circle and the pentagrams surrounding it. it lists the divine names written in each of these, and adds a short prayer, with one line of prayer per name. this list takes up the entire first page. i believe that the prayers were to be spoken either while drawing the divine names and figures, or later while consecrating the place of the work. on the opposite side of the sheet, there are three sec

hem by thine almighty power: zelez to be now present and assisting to us thy poor servants, both now and for ever. k. s. elohim geber most almighty and eternal and ever living lord god: seraphim command thy seraphim: camael, madim to attend on us now at this time, to assist us, and to defend us from all perils and dangers. s. 1. the divine names in this section are all written in the periphery of the circle of art, shown in the goetia. 2. it is uncertain what the h abbreviates. the names all refer to the sphere of saturn. 3. the copyist mistook a d in the diagram of the circle for an l, here and in the name zelez, which should be zedeq. lemegeton: clavicula salomonis 4 eloha o almighty god! be present with us both now and for ever: tetragrammaton and let thine almighty power and presence e

MEANING OF MASONRY

the centre of the whole universe and controls it; as the sun is the centre and life-giver of our solar system and controls and feeds with life the planets circling round it, so at the secret centre of individual human life exists a vital, immortal principle, the spirit and the spiritual will of man. this is the faculty, by using which (when we have found it) we can never err. it is a point within the circle of our own nature and, living as we do in this physical world, the circle of our existence is bounded by two grand parallel lines" one representing moses; the other king solomon" that is to say, law and wisdom; the divine ordinances regulating the universe on the one hand; the divine "wisdom and mercy that follow us all the days of our life" on the other. very truly then the mason who k

bide eternally and noumenally in the world of spirit to which his temporal faculties are at present closed. yet there remains a way of regaining consciousness of that higher world and life. it is by bringing into function a now dormant and sub merged faculty resident at the depth and centre of his being. that dormant faculty is the vital and immortal principle which exists as the central point of the circle of his individuality. as the outward universe is the externalized projection of an indwelling immanent deity, so is the outward individual man the externalization and diffusion of an inherent divine germ, albeit perverted and distorted by personal self-will and desire which have dislocated and shut off his consciousness from his root of being. recover contact with that central divine pr

in its further analysis signifies that all the parts and faculties" people) of the candidate's organism have at last, and as the result of his previous discipline and ordeals, become sublimated and integrated in a new quality and higher order of life than that previously enjoyed in virtue of his merely temporal nature. in a word, he has become regenerated. he has achieved the miracle of" squaring the circle--a metaphorical expression for regeneration, as shall 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 appointm

regarded merely as mathematical demonstrations, were originally expressions, veiled in mathematical glyphs, of the esoteric science of soul-building or true masonry. the well-known 47th proposition of the first book of euclid is an example of this and in consequence has come (though few modern masons could explain why) to be inscr ibed upon the past master's official jewel. again, the squaring of the circle that problem which has baffled so many modern mathematicians--is an occult expression signifying that deity, symbolized by the all-containing circle, has attained form and manifestation in a" square" or human soul. it expresses the mystery of the incarnation, accomplished within the personal soul. under the stress then of the geometrizing principle now found symbolically integrated with

MICHAEL FORD A RITE OF THE WEREWOLF

d made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 25 witchcraft or persian sorcery which involves developing a solitary of spirit or druj practice. 13 dire initiator of my night and infernal dreaming path. may the eye open within i call unto the shad

cle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 25 witchcraft or persian sorcery which involves developing a solitary of spirit or druj practice. 13 dire initiator of my night and infernal dreaming path. may the eye open within i call unto the shadows of the circle cast against the dawn- azi-dahaka, aeshma, zartosht, nasu druj, andar, savar, taprev, astwihad fly now unto me! kundak my steed of infernal flight come forth nightmare, guide me to the sabbat! spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow worl

, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time by kevan, the gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 14 the ensorcelment of ahriman- i summon ruha-az, crimson wh

MICHAEL FORD BOOK OF CAIN

realm was air, he was both death and life. i remember my father as possessing adam who rode my mother eve as the dragon, driving deep within her core, enflamed with the spirit of lilith. these were my earth parents, but it was the blood of azazel called often samael and lilith which flows in my veins. it was this passion and possession which brought me into being, the first born of witch blood in the circle of the dragon s emerald crown. azazel gathered all in this secret place, which was of fire and blackened earth. lucifer called this place helan, the meeting place of spirits. the held their court here, encircled in sacred communion. azazel spoke of perception and what they wished to become and do as their own desire, they were free. did his mind become as the serpent, isolate and indepe

what they wished to become and do as their own desire, they were free. did his mind become as the serpent, isolate and independent that as flame which was sacred and beautiful, azazel now could understand both good and evil, the darkness and the light. lucifer, my angelick initiator, my soul and father, understood that he was both demon and angel, that he was beauty and ugliness. all of those in the circle of spirits made a sacred pact to go forth into the world of horrors and do their will. azazel, who refused to bow before common clay, the profane image of flesh known as man and woman, and then found them more appealing. some were indeed fair, their women sensuous and their men showing a primitive potential of being. with this in mind, they would bring the fire to them. azazel and many

gain the sun, yet see equally as well in the moonlight. lilith soon brought my sister-wife naamah before me, and she was veiled and beautiful as lilith. she was to join with me, and that we may grow strong our family. i learned also from naamah, who departed soon after. she returned back to shadows, where she would remain in the dragon s coils and be immortal, and life never ending. it was within the circle, that lilith showed to me that which i may make my life never ending; much was presented to me, which i found illuminating. that body is the vessel of manifestation, the marriage of light and darkness. the circle of summoning is the extent of self, and the fire which surrounds is the circle of fiery will and spirit of the spirit. lilith showed me the art of the sabbat, and how i may bec

called a secret place known as arezura, that shadow and flame was the mastery over the earth. i was blessed again with the mark of cain which is the distinct mark of our lord the devil, which is the self in perpetual opposition which breeds strength and development. the mark of the devil was the initiation mark of azazel and lilith, which may come as caul or birth mark, this may be passed through the circle from my being touching the initiate, or lilith who is strong in both shadow and flame. i then took forth to the great deserts, with the blessing of lilith and the dragon itself. i was the lord of the forge, the blacksmith of infernal and celestial fire, the rider of the dragon and bringer of sorcerous knowledge. i, cain, who learned the wisdom of the devouring goddess, the harlot made v

ste the pleasures of the harlot, walk the earth forever. i am the wandered, and many forms i will take. that even that i have left flesh shall my spirit dwell on, that i who have embraced the black flame just as set-an of egypt, that i shall dwell in the places of the earth lest seen, but in this path one may find me. by forest or desert some may call me, and i may answer calls of initiation into the circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the drag

MICHAEL FORD WITCHMOON

e, a fine point of living which is enriched by not only self- love but also unlocking the nine angles of dream mastery. witch blood is the mental state of what would be called genetic engineering. you seek the luciferian tradition, the dark of the mind and thus you open full your mind and allow the pale hecate to step in-you invite this archetype. by doing this alone you are standing alone within the circle of self-love and empowerment by your mind alone. could this be the short-map to immortality? spiritual immortality is not ignored within the writings, but within this grimoire a standard study and road map for the awakenings of witchcraft are presented and often hinted at. witch blood is the gateway to the magickal current within each individual. witch blood is not an actual hereditary

our control. knowing this, you are truly free to do what you will and live your life according to your inner desire, independent of external manipulation. the purpose of initiation is to set you upon the path so that the self may be revealed. the holy guardian angel or true will shall manifest in time and with practice. while you a wait that moment however, push forward and be one with the path! the circle should be cast outdoors if possible with a circle of flour, observe the four watchtowers and focus upon all elements flowing fire, water, air and earth. the angelick spirits of the aethyr which guard the foundations of human development shall observe with your calling. they are the watchers often revealed as demons. know their nature well. a witch would now perform a dedication chant, a

ut the mind, and is a great well of inspiration and knowledge to those that may summon this force. you should conduct this working on a full moon night, or at noon when the sun is high. the inverted pentagram will be used in this rite; a traditional pentacle upon the altar will do well. you will also need your anthame. the mirror in front of the altar should be illuminated with black candlelight. the circle should be cast before the altar with the billowing smoke of incense. you will also want a quill and parchment paper, to scribe in black ink the oath which you shall sign in the blood of your left hand. the parchment should be written in something as the description given: i__birth name, hereby on the day of, announce the dedication to the path of the wise, from which the left hand path

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

lade is being dedicated to the forces of nature and the magickal path which you walk. three days later, once you unearth the dagger you will want to consecrate the athame in a large bowl combined with herbs, your blood and/or sexual fluid as well as water and salt. while consecrating focus and intone "water, earth and life where you are cast let nought unwelcome dare trespass, so mote it be" cast the circle anti-clockwise "spirits of fire, water, earth and air, this charge is laid. let phantoms of my desire come hence, to which my will is law ecstasy will come and my many elementals to my aid. so mote it be" perform banishing ritual opening "i charge thee with the earth of the great god pan! i charge thee with the earth from which belial walks! 56 56 i charge thee with the blood of hecate!

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ower from a giant organic battery or com-puter. the serpent masters are expert in creating theaters for just these kinds ofevents. they are the gladiatorial arenas of the modern age (see also quatermass- theconclusion, five million years to earth, and lifeforce).the crop circles do indeed feature sacred symbolism, but that does not of itself meanthat they are formed by sacred persons or entities. the circle is sacred but is used indoodles in the crops120atlantis, alien visitation, and genetic manipulation any number of common and banal ways. moreover, sacred symbolism has been con-sistently used by the creators of cities, the builders of universities, and in cathedralsand churches for centuries, yet these are some of the most adroitly exploitative edi-fices of the alien bloodkin. unfortuna

he mark of cainthis was called in hebrew malkhut, from the akkadian malku, meaning sovereign (see p. 102) it was the symbol that has become known as the rose cross (rx)commentthis rx, is now pronounced phonetically as rex, the title given to monarchs. it is also the sym-bol one finds in the pharmaceutical fields and professions. the ancient annunaki were powerful alchemists/chemists.the cross and the circle this is the mark. it is also the sign for v enus in astrology. this is seen held inverted by the mon-archs. the cross within the circle is found on many churches and architecture. it is also con-nected to the pythagorean squaring of the circle (26)cain= qayin= kingthe word cain gives us king, but it also gives caan, cahen, cohen, kaen, conn, can, etc. all thesemean either priest or serp

MICHAEL W FORD THE VAMPIRE GATE

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

MICHAEL WYNN THE SOUL TRAVELERS

eus, and forced him to help build solomon s temple. asmodeus is said to be frustrated and under the dominion of arch-angel raphael. this fallen angel is called the demon of the wounding spear, and is often depicted having 3 heads and riding a dragon. one of his heads is that of a ram, one of a human, and the last of a bull. he is often called the god of the witches, the god of sorcery, the god of the circle, and sometimes called the serpent. asmodeus is responsible for many of humanity s scientific achievements, and has long taught sorcery, mathematics, and the arts. asmodeus, also called aeshma, asmodai, and chashmodai is considered a prime initiator in magic, which further connects him to lucifer and baphomet. he is a prince of hell, and governs 72 legions of spirits. asmodeus is conside

MICHAEL W FORD NOX UMBRA

houston, tx 77292 united states of america website: http//algol.chaosmagic.com e-mail:yatukdinoih@yahoo.com nox umbra was written by michael w. ford in october 2002-january 2003 artwork created by elda isela ford andnathan harris- lovernicus@yahoo.com succubus publishing nox umbra is a grimoire. presented here in the pages of this tome are the hints from which one may come into the "knowledge of the circle. the culture specifications are undoubtedly varied, from egyptian to ancient persian to european, however this is wherein one discovers the points or as in voudon 'points chorals' or hot spaces from which certain areas of textual transmissions develop and occur. cain as the initiator stands in the cold areas of which many would not visit, wrapping in the cloak of night- it is here you m

nd fetish, from the grave soil shall out great forms of night black shadows emerge, tasting the umbra-pleasures of dreaming.the shape shifter is one who in the bed of the death posture, leaving in the body of light and shadow, may transpire in the freedom of the vampyre shadow, the self in the primal ecstasy of transformation of ones animal familiars and forms; the bat, moth, wolf or shadow form. the circle design is in three forms- naturally the number of hecate, mother of the path. the circle from which the sorcerer stands is the binding sigil, representing black magical transformation in the circle to an isolate consciousness. one smaller circle is of nas, the necromantic shade of ahriman, the initiator unto the gates of the dead. the third is mitrokht, being a vampyric shade of the voi

mon-goddes lilith come forth in sinister manner,forming both the grotesque and beautiful in one being, this is lilith in her vampyric aspect) i summon now cain who first tasted the blood of abel in initiation (imagine the first born of witch blood, cain who tasted the shadow knowledge of the skull of abel- cain is wrapped in a great shroud in this vampyric aspect) i summon now hecate- who blesses the circle and path of the dead (imagine now hecate in the form of a triple headed goddes,demonic and angelic in essence whom blesses you with the key to the gates of the dead) i announce my death and my awakening from the grave (reach into the vampyric familiar and take hold of the gravesoil which you have slept in) i ensorcel my being, the arcana of i with the shadows i have created. i am born o

blood, and hold the secrets of the grave i am vampyre, born again in the bloodied caul lilith and ahriman, shadow drinkers who walk the night in any form i so desire. that i shall remain in the night forever, developing and growing with time. by this sigil of binding, i announce my awakening unto the night path that vampyre shades and demons of the point embrace me as your own! so it is done! by the circle which i evoke nas, shade gateway of the dead- i will walk in the world of shadow and twilight embrace. by the circle of mitrokht, which i evoke vampyre spirit of the eye and the voice, i summon you to encircle my being so it is done! invocation of the vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch

wings of the bat do i fly in spirit through the twilight dreams of others, with the eyes of the owl do i see, with the limbs of the wolf do i run. i summon forth the dead from their gray tombs and shadows, hekas, hekas, hekas hecate "encircle me in your shadows ashen, and those within this circle blessed under the cloak of azrael "i ensorcell the spirits of the ancestral dead, those who hasten to the circle chant of the sabbat, come forth, mighty dead arise. we of vampyric birth do acknowledge thee! the veil is thin, enter this plane of waking and dreaming "i, akhtya seker arimanius- call forth from the grave that which walks the dream lands haunting and draining those sleeping and unawake. by my oath, signed in blood from which the sorcerous art is pledged, i do call the attendant of this

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

c form the antinomian concept of separation from the natural order. this is clear throughout the various grimoires such as nox umbra, book of cain, yatuk dinoih, goetia (luciferian edition, and the toad rite. azothoz is actually a strong foundation from which these works arose. as written as lyric and poem form, the original praxis of the spiral force is not only directed inward, it is invoked in the circle of being. as some may have studied, aleister crowley[1] has placed significant focus on the spiral force, the traveling point of magickal energy. the same may be stated in the antinomian practice of left hand path magick, it is the spiral force from below (darkness) which ascends through the body (self) towards the luciferian realms (light. a good point of focus may be the planet saturn

he passions of man and woman thus children of this infernal union born this represents the formula of sex magick within a left hand path perspective. they (samael/lucifer& lilith-awlraun) join in their circle of flame at the shores of the red sea to copulate and breed daemons. the significance of the red sea is the point of the ocean from which leviathan arises, thus leviathan the coiling dragon (the circle) brings the lucifer and lilith in sexual congress, by will they create the first born of witchblood= cain. this is mirrored by the initiate who is able by the solitary act to bring in union both the masculine (lucifer/samael) and the daemonic feminine (lilith) to spawn cain (the united self, the adversary in flesh, baphomet. in the circle of midnight does the self invoke the shadow of t

s of shades of the dead with the witches sabbat and luciferian point of becoming. the illustrations present direct interplay of this process, the dynamic in motion. while the illustrations do not represent the end point, but rather the self in this motion, ever flowing towards the higher articulation of being. as azothoz deals with the magickal transformation of being, the ensorcelment of self in the circle of cain and lilith, the further exploration of the watchers are given in the tracts the sun and the moon. each presents the developmental process of the witchblood propagated by the watchers who in spirit and dream bring knowledge to those who may invoke them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which

MORALS AND DOGMA

tle-board. of these jewels our brethren of the york rite say "the _square_ inculcates morality; the _level, equality; and the _plumb, rectitude of conduct" their explanation of the immovable jewels may be read in their monitors* our brethren of the york rite say that "there is represented in every well-governed lodge, a certain point, within a circle; the point representing an individual brother; the circle, the boundary line of his conduct, beyond which he is never to suffer his prejudices or passions to betray him" this is not to _interpret_ the symbols of masonry. it is said by some, with a nearer approach to interpretation, that the point within the circle represents god in the centre of the universe. it is a common egyptian sign for the sun and osiris, and is still used as the astrono

eeps away our fortunes, slaughters our sons, renders the labors of a life unavailing, and pushes on, helpless, with all our intellect to resist, into the grave. these considerations ought to teach us that justice to others and to ourselves is the same; that we cannot define our duties by mathematical lines ruled by the square, but must fill with them the great circle traced by the compasses; that the circle of humanity is the limit, and we are but the point in its centre, the drops in the great atlantic, the atom or particle, bound by a mysterious law of attraction which we term sympathy to every other atom in the mass; that the physical and moral welfare of others cannot be indifferent to us; that we have a direct and immediate interest in the public morality and popular intelligence, in

nexplicable, and that it is death to those who win it by surprise, as well as to him who reveals it. this secret is the royalty of the sages, the crown of the initiate whom we see redescend victorious from the summit of trials, in the fine allegory of cebes. the grand arcanum makes him master of gold and the light, which are at bottom the same thing, he has solved the problem of the quadrature of the circle, he directs the perpetual movement, and he possesses the philosophical stone. here the adepts will understand us. there is neither interruption in the toil of nature, nor gap in her work. the harmonies of heaven correspond to those of earth, and the eternal life accomplishes its evolutions in accordance with the same laws as the life of a dog "god has arranged all things by weight, numb

. so masonry jealously conceals its secrets, and intentionally leads conceited interpreters astray. there is no sight under the sun more pitiful and ludicrous at once, than the spectacle of the prestons and the webbs, not to mention the later incarnations of dullness and commonplace, undertaking to "explain" the old symbols of masonry, and adding to and "improving" them, or inventing new ones. to the circle inclosing the central point, and itself traced between two parallel lines, a figure purely kabalistic, these persons have added the superimposed bible, and even reared on that the ladder with three or nine rounds, and then given a vapid interpretation of the whole, so profoundly absurd as actually to excite admiration [illustration] iv. secret master. masonry is a succession of allegori

urteenth, inclusive. 3--the _ionic, of the fifteenth and sixteenth, or second temple degrees. 4--the _corinthian, of the seventeenth and eighteenth degrees, or those of the new law. 5--the _composite, of the philosophical and chivalric degrees intermingled, from the nineteenth to the thirty-second, inclusive. the north star, always fixed and immutable for us, represents the point in the centre of the circle, or the deity in the centre of the universe. it is the especial symbol of duty and of faith. to it, and the seven that continually revolve around it, mystical meanings are attached, which you will learn hereafter, if you should be permitted to advance, when you are made acquainted with the philosophical doctrines of the hebrews. the morning star, rising in the east, jupiter, called by t

MOTTA MARCELO THE COMMENTARIES OF AL

n the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! law, in the common sense of the word, should be a formulation of the customs of a people, as euclid's propositions are the formulation of geometrical facts. but modern knavery conceived the idea of artificial law, as if one should try to square the circle by tyranny. legislators try to force the people to change their customs so that the "business men" whose greed they are bribed to serve may increase their profits. a.c. is being unduly harsh in his judgment of the motivations of lawmakers in capitalistic countries; but at the time of writing, russia had embarked on the road to revolution, and the sublime optimist had hopes of seeing a t

t monotheism is a lie. belief in the oneness of man is a great comfort to the ego "i am the one" cries every 'black brother. the master of the temple answers not, for he is not. the ox aleph is the ox, of course, 1 by the qabalah and zero by the book of thoth, the taro. also, aleph in full alp is 111 "one, one, one. it is also indicative that the two letters of ox in english suggest the cross and the circle. 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. this verse declares that the old formula of magick the osiris-adonis-jesus-ma

ess with twinkles" readers should remember that at the time this was written the techniques of astronomic photography were still in their infancy. the vision precedes by a decade, at least, the great telescopes. modern photographies of the cosmos reflect notably the description given here. 60. my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. see liber nv for all this..who are of us" us= 6+60=66 "who are of the sun and use the positive current of force (6 x 11= 66. also, 66= 12, which is a number of the zodiac. us, therefore, indicates "those who belong to the sun, who use the force of aud, an

o. one perceives one's personality precisely as i now do these printed letters; and they are forgotten, just as, absorbed in my thought, the trained automatism of my mind and body expresses that thought in writing, without attention on my part, still less with identification of the extremes involved in the process. 7. i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go "it is i that go" liber aleph must be consulted for a full demonstration of this truth. we may here say briefly that hadit is motion, that is, change or 'love. the symbol of godhead in egypt was the ankh, which is a sandal-strap, implying the power to go; and it suggests the rosy cross, the fulfilment of love, by its shape. the wheel

ircle "come unto me" is a foolish word: for it is i that go "it is i that go" liber aleph must be consulted for a full demonstration of this truth. we may here say briefly that hadit is motion, that is, change or 'love. the symbol of godhead in egypt was the ankh, which is a sandal-strap, implying the power to go; and it suggests the rosy cross, the fulfilment of love, by its shape. the wheel and the circle are evidently symbols of nuit; this sentence insists upon the conception of lingam-yoni. but beyond the obvious relation, we observe two geometrical definitions. the axle is a cylinder set perpendicularly to the plane of the wheel; thus hadit supplies the third dimension to nuit. it suggests that matter is to be conceived as two-dimensional; that is, perhaps, as possessed of two qualiti

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ams. i should know. i have used them to win gold sovereigns, clothes, cameras, and over $10,000 in lotteries and contests and you can do the same. contents introduction secrets of witchcraft secrets of money magic secrets of sex magic secrets of the cabala secrets of the spirit world< you can work magic 1: the witching circle the gray man what witches do welcome to the coven anyone can be a witch the circle of protection the sign of the elder gods love and witchcraft the black pullet the magic of herbs the children of the night the fear of witchcraft witchcraft made easy be your own secret coven 2: you can awaken your magic power the ritual that will awaken your fiery serpent physical sensations of occult power seeing your invisible power how to invoke the secret forces of nature a thank y

ret 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 spirits of the four cardinal points. she then kneels in the center of the circle and repeats a

, the essence of that power is sinking deep into your inner mind. this book has been written in a special way. no matter whether you believe me or not, the magic behind the words is awakening racial memories of a time long ago when this power was free to every man and woman who sought it. using this magical power is simplicity itself. in detail, i ll be explaining how to do it later in this book. the circle of protection in reading these words you will learn many ancient secrets of the occult. this will cause you to glow in a metaphysical sense; spirits can see this glow and are drawn to it, and some will try to mislead you. you can protect yourself from this by taking a handful of salt and, walking in a clockwise direction, sprinkle the salt in a circle around the room all the while sayin

cause you to glow in a metaphysical sense; spirits can see this glow and are drawn to it, and some will try to mislead you. you can protect yourself from this by taking a handful of salt and, walking in a clockwise direction, sprinkle the salt in a circle around the room all the while saying: let mischievous spirits touch me not< it's a good idea to work this protection ritual on a regular basis. the circle begins and ends at the doorway of the room. the sign of the elder gods the pentagram (five-pointed star) is another tool used by both witches and magicians to keep evil forces at bay. the more complicated forms of magic require the magician to create a cabalistic circle of protection- in which a pentagram is visualized at each of the cardinal points, joined one to the other by a fiery c

x weeks ago. she got into my car when meeting her she asked for a kiss, after a drink she wanted me to make love to her which she asked me, and i didn t have to say or do a thing. this i could not believe that this could happen and no way was she the type who slept around. a week later i tried the spell on a person whom i wanted so much to have sex with. i placed a photograph of the person within the circle and thought deeply of this person and within three days this woman came to visit me. she was explaining that the other night she kept on having sexy dreams leaving her very frustrated, and within a short time we made love. i never had to put myself forward in any way, and yet i have always wanted sex with this woman but being married at the time i didn t want to be unfaithful to my wife

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

edifice has as simply and eloquently expressed the immemorial symbolism of the temple consecrated to the godhead. its perfection was reached in the romanesque church, in the outline of its basic plan in squares and cupolas, sacred architecture's classic vocabulary for symbolizing the union of heaven and earth, the the uncreated and the created. it is easy to see how the instruments used to depict the circle and the square, the compass and the square, were invested with an identical symbolic meaning. it is in this very broad sense that the reconstruction of solomon's temple was understood. likewise, jerusalem was not merely the city in palestine where the crusaders gathered. this was simply its 226 from the art of building to the art of thinking geographical and historical meaning. as for a

NECRONOMICON ALAZIF

th for yog-sothoth is the gate. he knoweth where the old ones came forth in times past and where they came forth again when the cycle returneth when thou would call forth yog-sothoth thou must waite until the sun is in the fifth house with al azif page 10 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 saturn in trine. then enter within the stones and draw about thee the circle of evocation tracing the figurines with the mystic scimitar of barzai. circumambulate thrice widdershins and turning thy face to the south intone the conjuration that openeth the gate: ye conjuration o thou that dwelleth in the darkness of the outer void, come forth unto the earth once more i entreat thee. o thou who abideth beyond the spheres of time, hear my supplication (make the sig

PHILIP NEIL MYTHS LEGENDS EXPLAINED

. 67. but when he tried to embrace him, he was as insubstantial as air. when he then saw souls flocking to drink the water of oblivion to forget their former lives, and be born again, he asked anchises what was happening. anchises explained that in the beginning the world was pure spirit, but we become bound to life by love and fear. only a few are able to rest quiet in the afterlife, waiting for the circle of time to be completed, when they will become pure spirit once more. most people hunger for the world again. the guaray indians of bolivia tell of the soul s quest after death, when it is faced with the choice of two paths to reach tamoi, the grandfather, who lives in the west. one is wide and easy, the other narrow and dangerous. the soul must choose the hard path and overcome many tr

ce, waiting to be slaughtered to ghede. snake the snake twined around legba s walking stick, the symbol of his old 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 ch

PHOSPHORUS

terance/voice of the abyss. a student, emerging as an independent voice or gate of hell, from the angelo-saxon word helan, meaning secret or hidden place. pairikas soror azhdeha iii director and overseer -the fiery dragon, an office of scarlet women. pairikas soror teth ii- director and overseer praecantrix dana dark -the ghost serpent, a witch of solitary and dreaming sorcery 3 each are bound to the circle to further expand, refine and direct the initiatory process under the practice of the luciferian witchcraft, persian and ahrimanean sorcery within a left hand path perspective. the grade structure of phosphorus is designed as a falling and ascending process, this involves a focus of the self and the essence of work itself. upon entry in the order of phosphorus, which is by invitation, a

h thy stave immolate my being with the cunning fire, that i shall awaken in the bloodied caul the mark of cain. face now the four directions- from the south, fiery essence of the darkness, satanas i do summon thee, i shall descend into the pleasure fields of midnight and noon i shall taste thy ecstasy of being! from the east, air and shadowed illuminator lucifer, crowned in emerald light, king of the circle of the wise do illuminate me, by dreaming and waking guide me into the astral plane to become, in the twilight i awaken to thy fiery spirit! o archon of this world, djinn of holy fire and perfected spirit do move through me as i descend with you! guide me unto the empyrean and celestial sabbat of self-deification! from the north, belial, lord of the earth and perfected essence of both a

cel the ritual of algol 16 (veneficium rite) phosphorus opening of the eye rite the veneficus and initiate shall have the algol sigil above their altar; they shall be robed in black representing wisdom. the algol sigil is a mirror of the self and the possibilities of becoming. the complete symbolism of algol is revealed to initiates of the black order of the dragon. face the algol sigil- i behold the circle of timeless existence, guarded by leviathan i call to the four quarters to witness my rite of darkness and flame, and the light which illuminates within. before me, the algol star of the adversary, the corpses piled and devoured by flame that which arises from death reborn, al ghul, rosh ha shaitan, phantom star, daemon of my night born illumination. i dive now from the heavens of light

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

at all the case from g-d s perspective. the sefirot of igullim circles now, the ratzon hakadoom includes ten general sefirot within itself, like concentric circles. for this reason it is also called "the first circle (igul harishon. this first circle is the primal desire for pleasure and desire (keter. the next circles are the primal desires for wisdom and understanding (chochmah& binah. next is the circle of chesed, which is the primal desire for kindness and love. it is followed by the circle of gevurah, which is the primal desire for might. following is the primal desire for mercy (tiferet. then, is the primal desire to triumph (netzach. this is followed by the primal desire for honor and splendor (hod, after which is the primal desire to be influential (yesod. the final, innermost cir

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ollowing paraphrase has been put together to convey to modem minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with osiris, the redeemer "i am tum made one with all things "i have become nu. i am ra in his rising ruling by right of his power. i am the great god self-begotten, even nu, who pronounced his names, and thus the circle of the gods was created "i am yesterday and know tomorrow. i can never more be overcome. i know the secret of osiris, whose being is perpetually revered of ra. i have finished the work which was planned at the beginning, i am the spirit made manifest, and armed with two vast eagle's plumes. isis and nephthys are their names, made one with osiris "i claim my inheritance. my sins have bee

iriron-the disputers 7. netzach gharab tzerek-the ravens of death 8. hod samael-the liar or poison of god 9. yesod gamaliel-the obscene ones 10. malkuth lilith-queen of the night and of demons <164> the seven palaces attributed to the ten sephiroth fifth knowledge lecture 83 <165> the astrological symbols of the planets these are derived from the three primary forms of the cross, the crescent and the circle, either singly or in combination. the circle denotes sun and gold; the crescent the moon and silver, respectively analogous to the red and white alchemical natures. the cross is the symbol of corrosion. the corrosion of metals is usually of the complementary colour to that to which they naturally approximate. thus copper, which is reddish, becomes green in its corrosion of verdigris, et

d the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah or severity, and the waters of chesed or mercy-and hence it is said in the new <166> testament that it is a type of christ, the reconciler. and the serpent is of brass, the metal of venus, whose sphere is called nogah, or external splendour, as shewn further by the alchemical symbol of venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar that "alone of the shells is the serpent nogah found in holiness" and he is called the balance of justice. why, then, is he called the external or false splendour? because he indeed uniteth the paths, but comprehendeth not the sephiroth. nevertheless, he is also the celestial serpent of wisdom. but

purify and consecrate the hall with water and with fire. 120 the golden dawn: volume i1 book two dad hiero kerux hiero hiereus heg stolistes goes to the east, faces hierophant, and making a cross in the air with his cup, sprinkles a few drops of water three times towards theeast. he passes to the south, west and north, repeatingthe purification in each quarter and returns to the east to complete the circle. he then holds the cup on high and says. i purify with water. dadouchos follows stolistes when hegoes to the east, and when stolistes has gone to the south, dadouchos faces east, raises his censer and swings it thrice towards the east. he then goes to the south, west and north repeating the censing at each quarter and returns to the east where he completes the circle and raising the cen

ht, then center, and proclaims the invokation of the element by the divine god name given to the sephirah of the grade. replacing the symbol before the tablet, the hierophant takes his sceptre again in order to trace the invoking figure. the invokation is performed by tracing certain figures in the air in front of and concentric to the enochian tablet. with the sceptre the hierophant first traces the circle which will contain the invoking pentagrams and confine the invoked force of the element to the quarter. this invoking circle is traced in a clockwise direction beginning at the left, or north, as if the top of the circle represented the east. the circle is visualized in brilliant white light and is traced from the north edge past the top, completing one full rotation at the top, or east

REGARDIE TALISMANS

letters on the accompanying rose. volume i of the golden dawn gives this name and many other hierarchical ones in hebrew, so that there should be no problem in making the sigil. the tracing then will look like this- merely for convenience sake, start the first letter g with a small circle, ending the last letter l with a short dash. this sigil should then be most carefully drawn in the centre of the circle. there are no established rules as to how this should be done. the student s own sense of design or his right ingenium is the only factor to be considered. for the centre of the fourth side, my decision is to make a large sigil of the elemental king whose name is taliahad. this name is converted into hebrew, which again will be found in volume i of the golden dawn, so there is no proble

e are three symbols attributed to the watery triplicity, but since rubeus for scorpio is pantently an evil sign, it is best omitted, leaving only populus for cancer and laetitia for pisces. populus is drawn thus: and from it several little emblematic designs may be drawn with ease. laetitia is thus: and its emblems may be drawn so: these symbols therefore may be placed around the circumference of the circle, together with the traditional symbol of water, the inverted triangle. we would also include what the golden dawn called the kerub of water, the eagle s head, representing the sublimation of the intrinsic energy of scorpio as the active power of god operating through the element water. thus: all of these symbols, including the silver crescent of apas, should be placed on side four of th

it, repeating the letters of the triplicity involved with al added. then solemnly read any invocation required, making the proper sigils from the rose as you pronounce the names. the first operation is to initiate a whirl from yourself. the second, to attract the force in the atmosphere into the vortex you have formed. then read the elemental prayer as in the rituals, and close with the signs of the circle and the cross (that is the rose-cross) after performing the necessary banishing. be careful, however, not to banish over the newly consecrated talisman, as that would simply decharge it again and render it useless. before banishing, you should wrap the charged talisman in clean white silk or linen. appendixes bibliography the greater key of solomon (trans) s.l. mcgregor mathers book of

RELIGIOUS TENANTS OF THE YEZIDI

violently backwards fn. 1. this prejudice against blue seems to spring from reverence for that colour. there is a dyeing establishment at ba-haz ni kept by christians, where indigo is the only dye used. this place is considered sacred by the yezeedees; who frequently resort thither to kiss the door-posts. p. 122 and forwards as they moved round and round again, alternately narrowing and widening the circle by advancing and retreating two long and two abort steps. the varieties of form and feature, the animated countenances, the rich dresses, long flowing sleeves waving to and fro and seeming to keep time with the measured paces of the performers, made up a lively scene, and reminded me of the merry-making at an english fair. no little coquetry was displayed by the younger girls both in dr

RITE OF THE OPPOSER

tion. my body is transition: from now unto now. my words encipher me and create possibilities; as i speak so these words ensorcel reality. as i cease- so doth all- but the design of which i speak. as i cease- so doth all- but that which i am. formula of the opposer: as the dragon doth coil about the infinite, and the wheel of heaven doth turn upon its heart, so let all revolve upon this point. as the circle doth turn through the seasons of change, so now do i turn, as the axis of fate, to manifest the word of mine own self-overcoming: in the day of mine offering there is no-one and no-thing whom i will not sacrifice. in the day of my becoming there is noone and no-thing whom i will not transcend. in the day of mine oath there is no-one and no-thing whom i will not forswear. for i am the tr

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

ten or fear, what matters it to science or to us? such actually are the issues of occult philosophy, and we are in a position to meet the charge of insanity or the suspicion of imposture when we affirm that these privileges are real. to demonstrate this is the sole end of our work on occult philosophy. the philosophical stone, the universal medicine, the transmutation of metals, the quadrature of the circle and the secret of perpetual motion are neither mystifications of science nor dreams of delusion. they are terms which must be understood in their proper sense; they formulate the varied applications of one and the same secret, the several aspects of a single operation, which is defined in a more comprehensive manner under the name of the great work. furthermore, there exists in nature a

uperstition and science by an unintelligible language. hieroglyphic writing was introduction 11 revived; pantacles and characters were invented to summarize an entire doctrine by a sign, a whole sequence of tendencies and revelations in a word. what was the end of the aspirants to knowledge? they sought the secret of the great work, the philosophical stone, the perpetual motion, the quadrature of the circle, the universal medicine formulae which often saved them from persecution and hatred by causing them to be taxed with madness, but all signifying one of the phases of the great magical secret, as we shall show later on. this absence of epics continues till our romance of the rose; but the rose-symbol, which expresses also the mysterious and magical sense of dante's poem, is borrowed from

rt consisted above all in ordeals of introduction 13 courage, discretion and will. it was a novitiate similar to that of those priests who, under the name of jesuits, are so unpopular at the present day, but would govern the world notwithstanding, had they a truly wise and intelligent chief. after passing our life in the search for the absolute in religion, science and justice; after revolving in the circle of faust, we have reached the primal doctrine and the first book of humanity. at this point we pause, having discovered the secret of human omnipotence and indefinite progress, the key of all symbolisms, the first and final doctrine: we have come to understand what was meant by that expression so often made use of in the gospel the kingdom of god. to provide a fixed point as a fulcrum f

tetragram, which is eminently the kabalistic and magical word, xnxv, being that which the high-priest in the temple pronounced jodcheva. so unity, complete in the fruitfulness of the triad, forms therewith the tetrad, which is the key of all numbers, of all movements and of all forms. by a revolution about its own centre, the square produces a circle equal to itself, and this is the quadrature of the circle, the circular movement of four equal angles around the same point. that which is above equals that which is below, says hermes. here then is the duad serving as the measure of unity, and the relation of equality between above and below forms with these the triad. the creative principle is the ideal phallus; the created principle is the formal cteis. the insertion of the vertical phallus

easure of unity, and the relation of equality between above and below forms with these the triad. the creative principle is the ideal phallus; the created principle is the formal cteis. the insertion of the vertical phallus into the horizontal cteis forms the stauros of the gnostics, or the philosophical cross of masons. thus, the intersection of two produces four, which, by its movement, defines the circle with all degrees thereof' is man; h is woman; 1 is the principle; 2 is the word; a is the active; b is the passive; the monad is boaz; the duad is jakin. in the trigrams of fohi, unity is the yang and the duad is the yin. the pillars of the temple 9 boaz and jakin are the names of the two symbolical pillars before the principal entrance of solomon's kabalistic temple. in the kabalah the

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

. they are used notwithstanding, but in carefully calculated quantities and under wholly exceptional circumstances. he who decides to devote himself seriously to magical works, after fortifying his mind against all danger of hallucination and fright, must purify himself without and within for forty days. the number forty is sacred, and its very figure is magical. in arabic numerals it consists of the circle, which is a type of the infinite, and of the 4, which sums the triad by unity. in roman numerals, arranged after the following manner, it represents the sign of the fundamental doctrine of hermes and the character of the seal of solomon: preparations 15 the purification of the magus consists in the renunciation of coarse enjoyments, in a temperate and vegetarian diet, in abstinence from

the greek orthodoxy, roman catholicism and a final transfiguration of the religion of buddha. hereunto therefore we have made it plain, as we believe, that our magic is opposed to the goetic and necromantic kinds. it is at once an absolute science and religion, which should not indeed destroy and absorb all opinions and all forms of worship, but should regenerate and direct them by reconstituting the circle of initiates, and thus providing the blind masses with wise and clear-seeing leaders. we are living at a period when nothing remains to destroy and everything to remake. gremake what? the past? h no one can remake the past. gwhat, then, shall we reconstruct? temples and thrones? h to what purpose, since the former ones have been cast down? gyou might as well say: my house has collapsed

triad, because it represents hieroglyphically the emission which results from the union of the two principles. the number 11, which is that of the letters of the word, combines the unity of the initiate with the denary of pythagoras, and the number 66, the added total of all the letters, form kabalistically the number 12, which is the square of the triad and consequently the mystic quadrature of the circle. we may remark, in passing, that the author of the apocalypse, that key of the christian kabalah, composed the number of the beast, that is to say, of idolatry, by adding a 6 to the double senary of abracadabra, which gives 18 kabalistically, the number attributed in the tarot to the hieroglyphic sign of night and of the profane. the moon, together with the towers, dog, wolf and crab. a

er 62 the ritual of transcendental magic rings. circular tables are more favourable to convivial meetings than those of any other shape. the great circular dance of the sabbath, which concluded the mysterious assemblies of adepts in the middle ages, was a magic chain: it joined all in the same intentions and the same acts. it was formed by standing back to back and linking hands, the face outside the circle, in imitation of those antique sacred dances, representations of which are still found on the sculptures of old temples. the electric furs of the lynx, panther and even domestic cat, were stitched to garments, in imitation of the ancient bacchanalia. hence comes the tradition that the sabbath miscreants each wore a cat hung from the girdle, and that they danced in this guise. the phenom

ving to matter, as the flame cleaves to the torch. the monstrous head of the animal expresses horror of sin, for which the material agent, alone responsible, must alone and for ever bear the penalty, because the soul is impassible in its nature and can suffer only by materializing. the caduceus, which, replaces the generative organ, represents eternal life; the scale-covered belly typifies water; the circle above it is the atmosphere, the feathers still higher up signify the volatile; lastly, humanity is depicted by the two breasts and the androgyne arms of this sphinx of the occult sciences. behold the shadows of the infernal sanctuary dissipated! behold the sphinx of mediaeval terrors unveiled and cast from his throne! quomodo cedidisti, lucifer! the dread baphomet henceforth, like all m

RUBY TABLET OF SET

as his specific invocation ritual an adapted form of a hellenistic graeco-egyptian rite of exorcism. this beautiful but exceedingly complex ritual is preserved for us in the body of crowley's work as "liber samekh: theurgia goetia summa (congressus cum daemone) sub figura dccc" for today's working i have adapted a much simpler rite, a wiccan true will ritual originally published by selena fox in the circle network news several years ago. i have revised it into an overall setian framework and incorporated elements drawn from ancient chinese sorcery as well as the typhonian tradition in thelemic magic. the signs or gestures in the summoning of the elements are adapted from the golden dawn rubrics, and may be found in 9k, pp. 412- 413. requirements for performance: this ritual can be perform

se is of resinous wood& gums; and there is no blood therein: because of my hair the trees of eternity. the composition of incense for nuit and the reason for it. the tree as a symbol of timeless existence because of its apparent lack of change, i.e: growth at a comparatively slow rate. 60. my number is 11, as are all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. see #i-24; 5+6=11. see also the comment concerning #i-20. the five-pointed star is the pentagram of set, and a red circle is the egyptian symbol for the sun. this fragment is inconclusive, but it might suggest the encircled sigil of baphomet [used during

e giver of life, yet therefore is the knowledge of me the knowledge of death. the capacity for intelligent thought distinguishes man from beast. this same capacity enables man to perceive his existence as distinct from that of the nuit-cosmos, hence the finity of that distinct existence. eventual death of the self. 7. i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word; for it is i that go. harwer is the creator of a new aeon and the destroyer of the old one. his being is the origin. or axle. of the new aeon, and elaborations of the word of that aeon extend outwards from this core principle. cubical altars within magic circles were used for certain types of magical ceremonies, but the relationship was expanded to three

t the pentagram of set may shine forth. let all who seek me be never without it, openly and with pride, for by it i shall know them. the pentagram as used by the temple of set is returned to its pure form, so that the beauty of phi is undiluted and undefiled. it is enclosed in a perfect circle (a function of pi, which represents the mathematical order of the universe. the pentagram does not touch the circle, however, signifying that set is an independent entity. the pentagram itself does not appear on statues and bas-reliefs of set that have come to light, nor does the temple of set use the image of set against the pentagram in place of the baphometic goat. each may be considered a "key" to knowledge of the other, rather than two parts of a whole. the reconsecrated temple of set displays t

hat nowhere that i placed the chair felt correct. just about the time that i was getting angry at this inability to start, the moonlight moved between some tree branches and created a nearly perfect circle in the center of the dugout and in front of a small cave that i had uncovered while digging. instead of facing west, which runs the length of the property uphill, i felt inclined to face south. the circle provided the moon was definitely where i should be seated. i "opened the gates" and began to concentrate. as the working began, i experienced the sensation of being a colossus, with the size and appearance of the seated rameses ii. i did not know into what that was going to evolve, for i was rudely and quickly jerked back into mundane existence by something moving around in the fallen t

SAPPHIRE TABLE OF SET MAIN

me of them will probably be circulated to other uralic speaking peoples. this will open additional gates for the lhp (and the temple of set) to enter (or re-enter) into the fane of uralic speaking peoples. the shaman/poem-singer circle (along with the inner traditions of the kalevala pylon) may eventually remanifest as an order (and/or a similar concept outside the temple of set (the other aim of the circle is to reawaken/invigorate the uralic traditions- not only the lhp aspects, but the whole systems. this is a working of "troth" that will make the world into a more tolerable and reasonable place (c) the personal initiatory path that i have tread. for many years i have been distilling the operant methods that have worked in my own initiation. i think this has two sides: firstly, an initi

SAPPHIRE TABLET OF SET

me of them will probably be circulated to other uralic speaking peoples. this will open additional gates for the lhp (and the temple of set) to enter (or re-enter) into the fane of uralic speaking peoples. the shaman/poem-singer circle (along with the inner traditions of the kalevala pylon) may eventually remanifest as an order (and/or a similar concept outside the temple of set (the other aim of the circle is to reawaken/invigorate the uralic traditions- not only the lhp aspects, but the whole systems. this is a working of "troth" that will make the world into a more tolerable and reasonable place (c) the personal initiatory path that i have tread. for many years i have been distilling the operant methods that have worked in my own initiation. i think this has two sides: firstly, an initi

SATANGEL

hristian pagan practices of witchcraft as have condemned the souls of many an assumed illiterate and simple peasant. the evils are entirely and in every sense identical. what must also be understood is the reputation of the books themselves as objects of the arte; consecrated and embued with a spiritual power in their own right. their mere presence in a place could thus bring good or bad luck. in the circle it is just as much an integral part of the summonings and dominations that follow as are any other ingredient listed within their pages. its place is on the altar itself, like that most profound and famous yet much bastardised of all grimoire in the west, the bible. like the wand or sword, the powers of the grimoire were applied with conviction. consider that in the above confession of

as a power of heaven. lucifer is seen as the dying and reborn son of the morning, the balancing counterpart and mastema of christ. chapter three; liber nomini infernus the book of infernal names we have entered into a league with death: we have made a covenant with hell. isaiah 28:15 the knowledge of the names of the various spirits of magick and witchcraft offers some degree of power over them. the circle of the art is traditionally empowered through their inscription and intonation, as are a great number of talisman and spells. such is an ancient and universal belief, and may be found throughout all traditions that deal with spirits and sorcery. in witchcraft, the names of those entities whose powers and natures are aligned to the desired outcome may be used to tap into their power. for

d of trumpets. teaches philosophy, and constrains souls in acts of necromancy. naamah pleasurable. sister of tubal-cain. the fourth angel of prostitution, the greatest seductress of mortals, said to be the most sensuous of satan s brides. arch-demoness corresponding to the qulippoth of malkuth. naberius (goetia, 24th spirit. marquis commanding 19 legions. appears as a black crane fluttering about the circle. makes men cunning in arts and sciences, especially rhetoric. restores lost dignities and honours. possibly from the ancient babylonian god of writing, logic, and history nabium, who is mentioned in the old testament as nabu. naphula, vapula (goetia, 60th spirit. duke commanding 36 legions. appears as a winged lion. teaches handicrafts, philosophy, and other sciences. ningiszida (sumeri

rough major fuller s article the black arts (form, where it is given as a name for the devil, to become included in the gardnerian charge of wicca. chapter four; black magick the rites and rituals detailed within the classical grimoire of antiquity follow similar essential formulae, being that which is held in common amongst spiritist witchcraft generally. details in common include the casting of the circle, both as protection for the summoner and also as a kind of preparation for consciousness shifting. there are the usual sacrifices and supplications, as were performed by the magicians and witches of pagan europe, the hindu tantrics, or even the voodoun practitioner of modern new orleans. here follow a selection of well used tried and tested ritual formulae, drawn on the most part of tho

he lesser rite of the pentagram in the ceremonial magick of the western tradition, the archangels are commonly attributed to the influences of the planets, hours, and days, corresponding also to the sephiroth of the tree of life, their demonic counterparts corresponded to the reverse side of the quabalah, otherwise called the tree of death. most commonly they are evoked called in the formation of the circle in preparation for further work. in the sorcery of the grimoire, their names and seals are inscribed upon the floor about the circle. the purpose of such ritual will be discussed in further detail later in this book. for now, i give a simple form of such ritual. the arrangement and correspondence of the archangels may be recognised as that employed by the golden dawn in the lesser and g

SATANIC BIBLE

ving while he continued his studies into his life's passion: the black arts. once a week he held classes on arcane topics: hauntings, e.s.p, dreams, vampires, werewolves, divination, ceremonial magic, etc. they attracted many people who were, or have since become, well known in the arts and sciences, and the business world. eventually a "magic circle" evolved from this group. the major purpose of the circle was to meet for the performance of magical rituals lavey had discovered or devised. he had accumulated a library of works that descibed the black mass and other infamous ceremonies conducted by groups such as the knights templar in fourteenth-century france, the hell-fire club and the golden dawn in eighteenth- and nineteenth-century england. the intent of some of these secret orders wa

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

t hand, with the arm hanging naturally at the side, the open palm facing forward, and fingers extended. the extended fingers represent the five perfections: generosity, morality, patience, effort, and meditative concentration. this mudra stands for compassion and charity. the dharmachakra, or wheel-turning, mudra is formed by touching together the tips of the thumb and index finger on both hands. the circle made by this positioning represents the dharma wheel. the hands are held in front of the heart to show that the teachings are from the buddha s heart. this mudra symbolizes the occasion of the buddha s first sermon after he achieved enlightenment. there are two different forms of the dhyana, or meditation, mudra. when the left hand is resting in the lap and the right hand is in another

their physical forms. it appeals to people beyond those who follow the faith. geometric patterns, crafts, and calligraphy are among the forms of popular islamic art. calligraphy is a stylized form of writing, often done with a brush and ink. the circular patterns in islamic geometric art, such as those that may appear in vibrantly colored mosaics, are a reminder to muslims that allah is endless. the circle is without beginning or end and continues on forever, as does allah. the repetition of a design also is a reminder of the infinite, or never-ending. plant motifs or decorations, called arabesques, are also commonly used. mosques are often decorated with displays of geometric art, and the art form may also appear in paintings, books (such as the qur an, pottery, jewelry, and textiles. cr

andfastings, the newly married couple often leaps over the broom. the broom has become a stereotype of witchcraft, but it is a stereotype based on an element of fact. the magic wand, which can be made of any material, gives the worshipper a sense of energy and power. the pentacle is a popular symbol of the wiccan religion. the five-pointed star s geometric shape represents wisdom and and balance. the circle surrounding it symbolizes unity. rebecca mcentee/ corbis sygma. world religions: almanac 387 neo-paganism the censer, or incense burner, and the incense burned in it represent the element of air. watching the smoke curl into the air can sometimes create a trancelike state. the cauldron is seen as a vessel in which magical transformations take place. it is a clear symbol of the goddess

r, but such books are often passed from wiccan to wiccan. they contain not rules but suggestions about wiccan practice, including invocations and rituals. the pentacle is one of the most visible symbols of wicca. it consists of a five-pointed star surrounded by a circle. contrary to popular belief, it is not a satanic symbol. rather, the star s geometric shape symbolizes wisdom and balance, while the circle symbolizes unity and eternity. the wiccan calendar is quite similar to that of other neo-pagan religions, especially druidism. it follows the cycles of the moon, the sun, and the natural world. wiccans celebrate thirteen esbats, or full moons, each year. wiccans also mark a number of days called sabbats throughout the cycle of the year. four sabbats mark the beginning of seasons, and fo

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

SEVEN SHADES OF SOLITUDE

ay of the sorcerer, the so-called faith of cain, is that which heeds the spirits beneath the heels of the wanderer; it is the way of knowledge which comprehends the living zodiac of desire, the how of believing, and the tools by which such knowledge can be wilfully applied: the sigil and stave, the will and the word of magical power. for those of this faith, the so-called wytcha and curren, it is the circle of the arte magical which forms the perfect mirror in which the mysteries of solitude may be sought. drawing from a diversity of personal experience- as a perpetual apprentice, a constant journeyman, and as a presiding magister of covine, lodge and lineage- the circle of arte has yielded up its own-being of solitude according to many subtil degrees of understanding. although i often pra

e as inspiration, the mirror of gazes from whence dreams take flesh, the secret of union, and many more, exceeding great virtues of the heart. iii) the third solitude is the hermitage of the journeyman. this is the solitude of one who abandons all outward physical company, eschewing association with all others, men and women, friends and foes alike. this is the solitude of one who draws inward to the circle of his own self-brotherhood- the arena of his own mental and sensory faculties, and who engages with none but the spirits, genii and deities of the path. the hermitage of the journeyman resides under the patronage of abel or habil, he who is perpetually overcome in the ordeals of initiation. it may also be seen to reside under the auspices of the witch-father called qinaya habil-zhiva

de of one who looks into the polish d surface of the existant and beholds the self-same face of ipseity. unto the hermit of the sixth solitude, all-that-is is self-as-otherness: self-realisation is enfleshed in the mirror of the world. unto him belief is made all-possible. the gnosis of this arcanum reveals the adept s own-being in union with all that exists. this inner hermitage is attained when the circle of the arte magical is realised as the constant and stainless mirror of all possible magical acts, in which all rituals are temporal facets of the one true sabbat. all actions of the arte magical participate in the nature of the circle s pristine condition and are, in fact, the grand array or projection of its innate and self-illumined state as gnosis absolute. all magical acts dance as

ised as the constant and stainless mirror of all possible magical acts, in which all rituals are temporal facets of the one true sabbat. all actions of the arte magical participate in the nature of the circle s pristine condition and are, in fact, the grand array or projection of its innate and self-illumined state as gnosis absolute. all magical acts dance as seeming reflections in the mirror of the circle, but, when the mirror is recognised as being untouched and unmarked by any action, the circle is finally realised as one s own luminous and quintessential being. the hermitage of the self-beholder resides under the patronage of the draconick god named azhdeha, the ancient serpent of light, whose scales are the skin of the world, forever shimmering with the seasons of life and death. the

the design of power. vii) the seventh solitude is the hermitage of seth, the arch-magisterial office of one-against- all. this is the great all-oneliness: the sacred marriage that divorces all other. all outward circumstance, every mode and relation of magical operation- whether congregational, connubial, solitary, autonomian, transgressive, or panentheistic, is of no difference: the millstone of the circle has ground all-that-is unto a single spark, the self-shining lumina. this seed of luminous awareness is the resurrecting shard of the smaragdina, the crown-stone of lumial, the angelic soul of witchblood. it is the luciferian bone-charm of wisdom that moves upstream against the current of all-that-is: the power of the void in constant becoming as the flesh of the initiate. the hermitage

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

s ok, now that we have calmed down, the first thing to do is start a journal. all budding adepts and the experienced ones too, keep a daily record of where they are at and where they are going and what they did when they got there. not only that, but they also keep notes upon how they could have handled their various situations better. all this helps to fine hone the art of perception and broaden the circle of awareness. here, you will keep all that you learn of magic and the manipulation of forces and powers. what was that daemon's name? do i mix the acid into the water or the water into the acid? what was that about the color markings of that odd snake? black touch yellow, kill a fellow? or was it red touch black, all right, jack! the journal also answers many questions such as: why did

seeds; once cast upon the wind, they cannot be called back. deeds are stronger yet, for they have a toehold in the here and now. an idea can arrive in a blink, be executed in a flash, and take years to undo. here is wisdom: the closer an adept draws near to the force, the better their ideas become. this lesson is especially important to the serious magician as acting upon whim when performing in the circle can bring unexpected results. there is much upon the astral planes that is not on your side. your opposition would relish the opportunity to cream you where you stand. another way to look at it is that you want maximum return on your magical efforts. anything else is mediocre. an attitude problem attitudes are really mind sets. some are bright and happy, some are cynical and some are pr

begins at home. 4. they are ones who know. 5. they teach their children well. 6. they support their community. 7. they go with honor. from this point onward these seven principles must be forever engraved upon your consciousness, for without them there is no chance for further advancement. a magician must have power, be power and exhibit power in order to control the principalities and powers of the circle. if a magician can't handle simple concepts such as these, he or she had best seek succor from another source "else, yea verily, i say unto thee, thou shalt become daemon dung shoudest thou fail" all right, lets get with the program. here is where heavy use of the three ps will really pay some dividends, as a great deal of prudence, patience, and perseverance will be needed to succeed

often find themselves in leadership positions, for they are the individuals who plan projects, organize people, gather materials and get the jobs done. days are for working and evenings are for learning and teaching. the next day's work is planned the night before and difficulties are sorted out before they become problems. the process is learn, do, and teach. adepts make every effort to be among the circle of those who know, for there are so many who don't. the ratio is something like a hundred to one. however, there must be that one knowledgeable person or adept if anything is to be accomplished, for the one is the spark that starts the fire that will eventually illuminate the path for all mankind to follow. adepts prepare themselves with all types and kinds of knowledge, for they know f

ion. how we react makes all the difference. the children must be shown that they are responsible for their own actions, and that they must pay a price for any wrong thinking or action on their parts. when the cbr lessons are correctly and fairly taught, both mentor and student will soon learn that the youngers shall follow the advice of the elders, and the elders shall show favor to the youngers. the circle shall not be broken. the sixth principle adepts supports their community. until the day when we can all live in and around our own cbr communities, we must do the best we can with the existing communities such as they are. however, we can make them more to our liking by gradually restructuring them a little at a time, and becoming involved in civic projects and processes. all adepts sho

SIFRA DETZNIYUTHA

prophets will be just bold, and the commentary in regular type. preface the hooks and their pillars shall be made of silver.1 said rabbi yitza aq: i presume that the hooks of the pillars symbolize all those who are attached to the supernal unifying pillars, and that all those who are below depend on them. what is the significance of the word vavim ,yvv? six within six, all united and nourished by the circle2 that is set over them. and we have learned in the sifra detzniyutha this dictum: the supernal vav v and the inferior vav v, all comprehended in one meaning and one name, having one and the same significance. now, what is the sifra detzniyutha? said rabbi shimeon: five chapters which are comprised in a great hall and fill the whole earth.3 said rabbi yehudah: if they are so comprehensiv

ition at the very end of the sifra detzniyutha: when the one heh h is turned towards the other heh h, and yod y is taken away, then comes vengeance into the universe; and except for that adam who is called [by the name] hvhy, the universe would not exist; but all things would be destroyed. hence it is written: and the lord hvhy alone shall be exalted in the day of that.191 1 torah shmoth 27:17. 2 the circle mentioned here is the ayin (i, o) of vast face. 3 the five chapters are the negatively existent roots of the tree and the four qabalistic worlds. the great hall (lkh, hekal) is the circular contraction(,vomo, tzimtzum, see etz hachayim, luria) into which the positively existent tree emanates. 4 not (al) is a common synonym for ayn ]ya, nothing, mysterious unknown at the roots of all thi

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

then as the applause ceased, clear, full, and freed from every fetter, like a spirit from the clay, the siren's voice poured forth its entrancing music. from that time viola forgot the crowd, the hazard, the whole world, except the fairy one over with she presided. it seemed that the stranger's presence only served still more to heighten that delusion, in which the artist sees no creation without the circle of his art, she felt as if that serene brow, and those brilliant eyes, inspired her with powers never known before: and, as if searching for a language to express the strange sensations occasioned by his presence, that presence itself whispered to her the melody and the song. only when all was over, and she saw her father and felt his joy, did this wild spell vanish before the sweeter o

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

y reader is familiar, through and through, with the "witches dance" rite, and the simple yet exacting instructions that accompany it, chie fly the element of awareness, and how it is to be used in the performance of these rites to summon the old one himself. to begin with, this rite does not require an altar, but does use a circle with a triangle in it, with one tip of the triangle pointing east. the circle is to be 9-13 feet in diameter, a fine, comfortable size. along with the circle and triangle, six sigils, shown in the two charts accompanying this ritual record, should be drawn inside the circle, as shown. if you want to use an altar, it should be created just as in the witches dance, and be east of the circle. the x marks on the chart below show the positions of candles, which can be

apart from the optional six candles that can be used as mentioned above; a cord; an arthame; a cup or bowl; a phallic stone; and a three-tined wooden fork (such as a branch) or a two tined wooden fork, or some other instrument that is not too long, but has three tines. if your circle is big enough, a full sized pitchfork will do. if you have a buck or a goat's skull, it should be in the center of the circle, in the center of the grouping of the implements. if you happen to be using an altar, it can be on the altar instead. you begin by going to the west, a short distance from the circle, and you close your eyes, and meditate on the darkness, just formless, expansive darkness. you must bring to mind a doorway that seems imposing to you- a frightening doorway, threatening and ominous seeming

nd you plunge into it, feeling the sense of endless expansion, and seeing nothing but pure maximum brilliance. there is no feeling of your body, just pureness of light. then, slowly open your eyes, and allow the light to "melt into" your surroundings- see the ritual area you have prepared; see and know that the light you came into has turned into the setting you now find yourself in. walk towards the circle and stop at the western edge, and bow your head once to the east, and say: nunc scio tenebris lux. go into the center of the triangle, still facing east, and if you are using an altar with a goat or buck's skull, bow to it. if the skull is in the circle with you, kneel and kiss it. if you have none of those things, simply go down to one knee before your implements. at this point you wil

go into the center of the triangle, still facing east, and if you are using an altar with a goat or buck's skull, bow to it. if the skull is in the circle with you, kneel and kiss it. if you have none of those things, simply go down to one knee before your implements. at this point you will begin the consecration of the area by carrying, in the proper manner, the implements, one at a time, around the circle, and to a certain sigil. the sigils will be called by the number that is closest to them on the chart above. you begin by taking the cord, and walking directly to the eastern edge of the circle, holding the cord out in front of you. then, you go counterclockwise all the way around the circle, from east back to east, and then you continue on counterclockwise, stopping when you reach sigi

you slowly say the invocatory name over the sigil, and as you lay the cord on it, you state the poetic stream. all of the invocatory names and poetic streams are given after this section; refer to them as you need them. when you are done at sigil 1, you go back to the center, pick up the lantern/lamp or candle, and, holding it in front of you, walk to the east, make a counterclockwise walk around the circle from east and back to east, and then continue counterclockwise until you reach sigil 2. say the invocatory name, and the poetic stream as you place the flame down on the sigil. returning to the center, you pick up the cup or bowl, and holding it in front of you, walk to the east, make a counterclockwise walk around the circle from east and back to east, and then continue counterclockwis

SOLOMON

the lamps flashing forth of different colours, and of the lampstand of stone, and of emerald, and hyacinth, and sapphire; and she beheld the vessels of gold, and silver, and bronze, and wood, and the folds of skins dyed red with madder. and she saw the bases of the pillars of the temple of the lord. all were of one gold [2] apart from the demons whom i condemned to labour. and there was peace in the circle of my kingdom and over all the earth [1. a shekel. philo has the form s klos, i. 468. s glos is the usual spelling in the lxx. 2. there seems to be here a lacuna in the ms] 117. and it came to pass, which i was in my kingdom, the king of the arabians, adares, sent me a letter, and the writing of the letter was written as follows "to king solomon, all hail! lo, we have heard, and it hath

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ar the most prevalent of all the ancient religions."15 the sphere is bisected and quartered "the phenomena of nature that made the deepest religious impression on archaic man [were] the outstretched heavens above him, and the outspread earth beneath; both of which he naturally divided into four quarters. this four-fold heaven and earth he signified by a circle, or a square, divided cross-ways."16 the circle is met within every form of sorcery. the circle in quadrants is called ihe magic circle.17 the objects in the meditation room are intended to be evocative, in the religious sense. of what? the mural and altar are admittedly symbols "by symbolism the simplest, the commonest objects are transformed, idealized, and acquire a new and, so to say, an illimitable value."18 an expert19 on these

curve of the crescent. closest to the bisected black, paleblue and yellow sphere. is equidistant at all points from the exact center of the bisected figure. therefore, if the curve of the crescent is continued fullcircle, the figure which results is a hidden point within a circle, the symbol which was adopted by the astronomers as their sign of the sun. in the ancient- 17- mysteries the point in the circle denoted the principle of fecundity and has been carried down through the ages as a sign of various secret societies, including the llluminati of adam weishaupt in 1776.20 the female principle is also emphasized by the crescent moon or lunette figure. there are 72 geometrical figures (and shadings) in the mural. the two crescent shapes and the four long triangles. white, yellow, blue and

light. totten wrote that "the glory has not been correctly realized upon a single die used for great seal purposes. the primary significance of a glory was to denote the presence of god" heraldry borrowed this emblem directly from the scriptures (ps. lxiii, 2; 1 kings viii, 11, etc. yet, as totten pointed out, not a single ray of light breaks through the clouds. god thus becomes a captive within the circle (which can represent the serpent, as jehovah is a captive of the cabalists (see sephiroth, part 1. totten discovered that the state department had the constellation of stars. by its arrangement. constitutes the most serious deviation from the fundamental law which authorized the establishment of the seal. the honorary a. loudon snowden, superintendent of the mint of the united states, o

lazon is the fact that its artist (name unknown. conceived aright the natural arrangement of the crest or constellation. the stars in this blazonry, which by the way are correctly five-pointed, are arranged irregularly over the field, and not circumscribed or confined in a circle. the clouds which surround the group. roll back and break away in a marked circular form. thus the emblem of eternity. the circle. does not in any way limit the group. its very arrangement implies the future growth of the new constellation, as rolling further back the clouds shall let in other stars until a form results whose stellar distribu -29- tion we cannot even dimly yet discern. the marked avoidence, too, of their arrangement in the form of a six-pointed constellation of sixpointed stars is also noticeable

ational coat of arms hanging on the wall behind his pew. the religious heritage of our nation could hardly have been expressed in a more felicitous fashion than it was in the symbolism of this painting. the glory of golden light is by far the most prominent feature of the blazon. it indicates in the strongest terms the presence of god. the heavenly rays of light extend from the outer perimeter of the circle of clouds out behind the entire upper portion of the eagle's body and even beyond the tips of its wings. the head of the eagle with its fierce curved beak is within the circle of clouds. no occult meaning can be attached to the number of feathers in the wings and tail. the escutcheon (shield) on the breast is curved; its sides meet in a point at the base of the tail. the curved shield i

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

that the name jahbuhlun has nine letters and is made up of three syllables, jah, buh, lun. in the ritual for the royal arch degree, since there are three royal arch masons pronouncing the hidden hand of the men of jahbuhlun 55 name three times each, altogether, says zain, twenty-seven syllables are pronounced. this, he explains, represents "the twenty-seven days it takes the moon to pass through the circle of zodiacal signs."3 interestingly, in the ritual drama, the three masons doing the pronouncing of jahbuhlun are said to have come from babylon! so, we have a ritual the 13th degree in the scottish rite and 7th in the york rite in which three "masters" come from babylon (the font of all evils, see revelation 13, 17, and 18 in the holy bible) to instruct the candidate on how to build the

e these men servants of the one, true god as revealed in the holy bible, or do they cryptically serve his adversary, lucifer? judging from their hand gestures, what do you say? el diablo" shows his horns-the devil rides out 121 this photograph of president george w. bush in time magazine (june 4, 2001) is curious. it shows bush presenting the horned devil sign. also, the simultaneous joint use of the circle is evident. nowhere in the article does the author explain why bush is making this sign or even explain why he is dressed in what appears to be college robes. just as curious, the article, including the caption, mentions the word charm, charmed, or charming a grand total of exactly six times. a charm, of course, is a magical talisman. the text also includes the eyebrow-raising phrases "

ick neiswanger, who attended the exhibition but had no idea that penn& teller would pull such a blasphemous stunt. in the globe tabloid (february 7, 2005, actor chad michael murry (movie a cinderella story, lets readers know what kind of star he is. 138 codex magica this scotch whiskey ad in rolling stone magazine shows a bizarre image of a scottish highlander rock'n'roller giving a satanic sign. the circle was placed there by the person who clipped and sent this ad to me "el diablo" shows his horns-the devil rides out 139 rock band metallica big in the 80s, the band night ranger is now heard on sirius satellite radio (newsweek, november 29, 2004) according to the article (usa today, february 24, 2003, p. 3a) that accompanied this photograph, it depicts a near-capacity crowd of almost 500

, these wicked agents of the serpent are psychopaths and present a clear and present threat and danger to our lives. but the gravest danger is that which 270 codex magica confronts the souls of billions of unsaved, ignorant human beings. if they fall for the lie of the serpent, they will suffer total destruction and suffer loss for eternity. in occult geometry, a.s. raleigh examines the symbol of the circle. he writes: one form of the circle is a serpent with a tail in its mouth..it is the return to unity..the true circle symbolizes evolution, the serpent circle involution..the power brings unity out of diversity..the serpent circle is, therefore, ever the symbol of the destructive.9 later, in the photos and illustrations presented in this chapter, you will discover the startling artwork o

-234-9673, made this drawing based on an actual ritual conducted by a satanic sect known as ordo saturnus (order of saturn. the planet saturn is the sixth planet from the sun in our solar system. saturn was worshipped in ancient civilizations as a form of satan, or lucifer. the triangle within a circle (symbol also of today's alcoholics anonymous) group is on the wall while the satanic "x" within the circle is on the front of the altar cloth. rosicrucians also commend the triangle within the circle, the very logo of alcoholics anonymous. from a page right out of a rosicrucian manual, the figure at left is the "symbol of creation" nehushstan the serpent, also called oroboros, the serpent swallowing its own tail. this symbolizes perpetual movement (hegelian dialectic) and the occult concepti

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

more then any other, represents the creative aspect of the goddess. it is the symbol of the womb. in ritual, it is used for the sharing of wine, juice, or herbal potions. it can also be employed for scrying. it is associated with the element of water. athame this tool represents the active principle of the god. usually it is black handled, with a double-edged blade. in ritual, it is used to cast the circle, as well as to evoke or banish energies. it is associated with the element of air. pentacle often made of wood, stone, ceramic, wax, glass, or metal, this tool represents the goddess in a passive, supporting role. in ritual, it is used to support, protect, and contain the energies being used. it is associated with the element of earth. wand the most personal of the basic tools. traditio

ded to altar awareness, elevate energy, and facilitate events for the achievement of goals, or celebrate personal transitions. it is also a way to honoring the divine in the form of the seasons, and the lord& lady. most rituals include these procedures: 1) preparing the space and equipment 2) preparing of self (cleansing& centering) 3) asperging the space (with salt-water or smudge stick) 4) cast the circle 5) call the quarters 6) invoke the lord& lady 7) state your desired goal(s) 8) raise the cone of power 9) ground the energy with refreshments 10) dismiss the quarters, and thank the lord& lady 11) open the circle page 17 grimoire of eclectic magick the art of magick rituals continued sample ritual the rituals that you write for yourself, will always have the most power. what follows is

a ritual bath, donning your robe, or ritual clothing, and spending some quiet time in meditation. this will allow you to be calm, and centered before the ritual begins. cense the area with incense. many people use sage. sage should not be used if anyone who will be at the ritual is pregnant. frankincense, can also be used, or you can sprinkle the area with a mixture of blessed salt-water. casting the circle, is done by tracing a circle in the air, above the ground with the athame (or wand, while walking deosil (clockwise) around the area. as you do, say, i conjure thee, o-circle of power, become a boundary between the world, and the sacred space within (in an outdoor circle, some might even use a sword to cut an actual circle into the ground) one of the problems of being in the navy, is th

s, we(i) thank you for joining this circle, and ask that if it is your will, depart now in peace until next we meet. hail and farewell! the quarters: o ye guardians of the watchtowers, we(i) thank you for your services, and wish you depart now in peace. hail and farewell! if you used invoking pentagrams to call the quarters, you should now use banishing pentagrams to dismiss the quarters. opening the circle. start in the east and walk widdershins (counter-clockwise) around the circle, chanting may the circle be open, but unbroken. may the peace of the goddess be ever in your heart. merry meet, and merry part, and merry meet again! suggested reading list amber k, covencraft: witchcraft for three or more ian corrigan, the portal book: basic teachings of celtic witchcraft aleister crowley, ma

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

it so i don t have to hurt myself as i move through the karma that i have created. in a psychological and poetic approach to the study of christ in the fourth gospel (1923, eva gore-booth explains the role of jesus the christ from the perspective of a reincarnationist and states that he is the way-shower in god s great plan, the intercessor who offers humankind release from the cycle of rebirth, the circle of wanderings. in this view, jesus became the anointed one who achieved christ consciousness and thereby was allowed to offer eternal life to all people, a deliverance from reincarnation, from the life and death circle of this earthly living. in the latter part of the nineteenth century, charles fillmore (1854 1948) and his wife founded what eventually became known as unity school of ch

in their astral bodies to relay metaphysical teachings. after a turbulent period in india, which she left under charges of fraud to settle in london in 1887, blavatsky began work on her magnum opus, the secret doctrine (1888, a massive statement of her theosophical philosophy, including her views on reincarnation. only a constant series of rebirths of one and the same individual, passing through the circle of necessity, can fully explain the age-old problems of good and evil and the apparent injustices of life, blavatsky argues. only a system wherein one is rewarded or punished for the deeds or crimes committed in a former life can explain the inequalities of birth and fortune, of intellect and capacities. when a person s life is beset by injustice and misfortune, only the blessed knowled

the departed are heard speaking through the instrument. theoretically, these voices manifest independently from the medium. trumpet 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 mediums and mystics 87 a group of men and women levitating a table (archives of brad steiger) mediums are popular at spiritualist camps, and husband and wife teams often travel the circle of summer camps giving demonstrations. skeptics suggest that the reason for such male and female partnerships among trumpet mediums is the simple fact that many more voice tones may be imitated by the mediums during the course of a seance. the materialization of an old coin, a ring, a bracelet, or a semiprecious stone from the spirit world to a sitter attending a seance is called an app

hat florence cook and the materialized entity were two separate individuals, so far as their physical bodies were concerned. there were several small blemishes on cook s face which were absent on king s. the medium s hair was a very dark brown, whereas the spirit s hair was a rich golden auburn. on the evening of katie king s final appearance in the seance cabinet, she gave each of the members of the circle a farewell message and relayed a few general directions for the future well-being of florence cook. crookes stated that after the spirit being had closed the curtains of the cabinet, she conversed with him for some time, then walked across the room to where the medium was lying on the floor in a state of deep trance. stooping over her, king touched cook and said, wake up, florrie. wake

m s defenders proclaim that the greatest myth in the history of psychical research is that houdini caught margery cheating and exposed her. on one point there is agreement: houdini seemed determined to expose margery as a fake by whatever means necessary. during one night of tests, houdini brought an electric doorbell into the seance room and said that he would challenge the spirit to ring it for the circle. once margery was in a trance state, a low voice, that of walter, the medium s deceased brother and her spirit control, bemoaned the presence of houdini. still trying to get some publicity by haunting seance rooms, eh? the spirit voice taunted the magician. walter then directed malcolm bird, secretary of the committee, to take houdini s doorbell out of the room so that he might examine

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

y of consecrating or anointing. to spit on anything has been accepted as a method of ensuring good luck or success in an undertaking for so long that no one can determine when the practice began. sailors spit on their ships for luck. fishermen spit over the edge of their boats to guarantee a good catch. schoolboys spit on their shooter marbles for luck in knocking the other players marbles out of the circle. in the old days, those about to engage in a fistfight spit on their knuckles to increase the power of their blows. even today, some people who are about to undertake a difficult physical task first spit on their hands to make the job easier. in many cultures, if people accidentally drop their money, they must spit on it for luck after they retrieve it. others spit on their money for lu

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

eir future husbands, as well as tell them ghost stories. although rev. parris and the other preachers fulminated from the pulpits about the dangers of seeking occult knowledge, the girls of salem ignored such warnings in favor of having a thrilling pastime that could help them through a long, cold winter. then came the fateful afternoon when ann putnam, a fragile, highly strung 12-yearold, joined the circle in the company of the putnams f maid, 19-year-old mercy lewis. ann was much more widely read than the other girls and was blessed with a quick wit, a high 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 104 magic and sorcery salem village witchcraft trials in the 1690s (the library of congress) intelligence, and a lively imagination. she soon be

rls and was blessed with a quick wit, a high 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 104 magic and sorcery salem village witchcraft trials in the 1690s (the library of congress) intelligence, and a lively imagination. she soon became tituba fs most avid and apt pupil. together with her literate mother, ann had read far more than the other girls in the circle, and she was quite familiar with the imagery in the book of revelation with its dragons, horned beasts, devils, and damnation. it seems that while part of ann fs psyche was thrilled with the forbidden knowledge tituba shared with them, another aspect was conflicted with guilt that they were flirting with devilish enchantment. undoubtedly most of the other girls were also conflicted with

ghted charcoal at the eastern point, in the smallest circle. then his altar, its center plumb with the center of the brazier, was equipped. upon the altar were the ritual tools, including salt water, incense, candles, and herbs appropriate to his specific undertaking. lighted candles would also be placed around the outside circle. each tool was carefully consecrated and wrapped in white linen. in the circle with him, the magician would have prepared the proper talismans. inscribed also within the circle were the seals of the spirits to be evoked. next, a triangle was drawn to the side of the magic circle, and it was in this triangle that the spirit would manifest. the magician then commenced with the conjuration, the first order of business being the evocation of the magician fs own guardi

here is how the ancient love spell of the seven knots was woven: the magician would take a length of cord or ribbon that would sustain seven knots strung out at a distance of about an inch from one another. according to the ritual, the first knot was to be tied in the middle of the cord with the admonition that the two lovers remain bound to each other from that moment and that their love was in the circle that bound them. at about the distance of one inch, the conjurer formed the second knot to the right of the first, telling the lovers that their love would endure with the strength of steel. the third knot was tied to the left of the first knot and the lovers were told that they would not be able to break away from one another, even though from time to time their passion might waver. th

good spirits and the holy light would always keep the image of the other in the lovers f mind. the fifth knot was done to the left, assuring fidelity throughout their lifetimes. the sixth knot was bound on the right, binding the exclusivity of their affections, one to the other. the last knot, the seventh, was secured to the left and the officiator declared that the two should stand always within the circle of their love and happiness, unable to be separated by any power of earth. the incantation completed, the maker of the ritual would then bind the two ends of the 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 180 objects of mystery and power chinese jade knife, c. 2500.2000 b.c.e (corbis corporation) cord together and wear it in the manner of a

THE GOLDEN ESSENCE

is, that a greater emergence may follow, a greater regeneration, that he may be rise in greater glory, purified and glorified by his ordeal. his sacrifice into matter and into the fate of life and death is a higher harmonic to the sacrifice of the ego or lesser self to the greater, darker and unknown self in the underworld initiation, and like the underworld initiation, it is not fully over until the circle is completed and the glorified essence returns to its source. sacrifice in this sense is the true heart of the male mysteries, and it s many mythological harmonics are easy to see, especially, as i said before, in local sacrificial king cults, wherein the localized focus was on the regeneration of crops and animal life. these things should be seen as just miniature expressions of the re

THE KEY TO THE MYSTERIES

igure is contained within a rectangle of width about half height. the main element is a circle, bottom half shaded, pierced through on the vertical diameter from below by a vertical sword or baton. the "sword" has a right hand holding the pommel below, issuing from a cloud to lower right. the hilt is not evident simply, but suggested by two tails of serpents crossing just below the lower limit of the circle. to either side of the pommel beneath the snake tails are the letters "fin" to left and "al" to right. the point of the sword above the upper limit of the circle is buttoned by a fleur-de-lis. the two serpents are entwined about the sword to form a caduceus with two circles vertically circumscribed within the greater circle. these serpents are billed. there are two shaded bands on the t

verted hb:heh. the upper half of the upper serpent circle has aleph-heh-yod-heh just above the diameter bar, and the lower quarter of the lower serpent circle has the same inverted just below the diameter bar. there is an "x" of thin line diameters across the large circle. at the horizontal diameter of the large circle, just above to the left "throsne" and to the right "de jvstice. oriented about the circle to be read from the center are the following words: at left outside "covronne, at top and split "med "iate, at right "eclesiastiqve, at bottom and split "dir "ecte. two words in italics extend just above the horizontal diameter in invisible extensis and through the rectangle: to left "harmonie, to right "ceeleste. above the button of the sword is a small circle, and to the left of that

id "these three signs belong to the series of sacred and primitive hieroglyphs, known only to initiates of the first order. the first is the signature of typhon. it expresses the blasphemy of the evil spirit by establishing dualism in the creative principle. for the crux ansata of osiris is a lingam upside down, and represents the paternal and active force of god (the vertical line extending from the circle) fertilizing passive nature (the horizontal line. to double the vertical line is to affirm that nature has two fathers; it is to put adultery in the place of the divine motherhood, it is to affirm, instead of the principle of intelligence, blind fatality, which has for result the eternal conflict of appearances in nothingness; it is, then, the most ancient, the most authentic, and the m

the victim" at this question, the workman had a slight trembling; he paled, and his glance became troubled "master, you know better than i what it is" said he humbly in a low voice "oh, it cost me a great deal to do it; above all, the first time, with a single blow of the magic knife to cut the throat of that innocent creature! one night i had just accomplished the funereal rites, i was seated in the circle on the interior threshold of my door, and the victim had just been consumed in a great fire of alder and cypress wood. all of a sudden, quite close to me. i dreamt or rather i felt it pass. i heard in my ear a heartrending wail. one would have said that it wept; and since that moment, i think that i am hearing it always" eliphas had risen; he looked fixedly upon his interlocutor. had he

centre of the ring may be perceived the double triangle forming the star or seal of solomon<jewish lore, solomon having the five-pointed star> it is the religious and metaphysical triad analogous to the natural triad of universal generation in the equilibrated substance. around the triangle is the cross which divides the circle into four equal< parts, and thus the symbols of religion are united to the signs of geometry; faith completes science, and science acknowledge faith. by the aid of this key one can understand the universal symbolism of the ancient world, and note its striking analogies with our dogmas. one will t

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

es madness or wisdom, depending on the force of will of the magickian who stares into it. the sigil of the adversary is an image of the egyptian god set with two heads, as he faces darkness and light. this is a two fold state of the sorcerer who is balanced between darkness and light. he has tasted both ecstasies and has grown in wisdom from that experience. the alphabet of desire 5 sigils around the circle are focused forms of power which may arise in the conscious (by results of the will-desire-belief) by the arcana of the subconscious. the daemonic feminine or goddess is indeed lilith hecate. she has many names and masks, but revealed is something more terrible and beautiful than would be expected. she is the mother of all magick, she lives in the blackened flame of both man and woman

d made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 17 witchcraft or persian sorcery which involves developing a solitary of spirit or druj practice. 20 dire initiator of my night and infernal dreaming path. may the eye open within i call unto the shad

cle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 17 witchcraft or persian sorcery which involves developing a solitary of spirit or druj practice. 20 dire initiator of my night and infernal dreaming path. may the eye open within i call unto the shadows of the circle cast against the dawn- azi-dahaka, aeshma, zartosht, nasu druj, andar, savar, taprev, astwihad fly now unto me! kundak my steed of infernal flight come forth nightmare, guide me to the sabbat! spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow worl

, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time by kevan, the gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 21 the ensorcelment of ahriman- i summon ruha-az, crimson wh

THE MAGICIAN S KABBALAH

trates the integration of kabbalah with the leading edge of scientific thought in the realms of psychology and cosmology, as well as providing an unparalleled guide to the hidden world of the modern occultist. acknowledgements i acknowledge the lessons of my teachers and colleagues of the invisible college, particularly frater daleth for the operation of sol; soror jasinth for love and company in the circle of the moon; soror brina for reopening eden; and the participants in the illuminated congregation of melchizedek, past, present and future, who seek to maintain and preserve the greatest work of all. propositum perfectio est f.i.a.t (5=6) cognitatione sui secumque colloquio firmitatem petere (6=5) dedications to sue, whose friendship was given through a long dark night of the soul. to c

rcle whose top edge touches the top of the line, and whose lower edge comes to about one third of the way down the line. draw another circle of the same size whose top edge touches the bottom of the first circle. stage 3. draw two further circles of the same size, the first using the intersection of the circles in stage two as a centre, and the second having a top edge which touches the bottom of the circle just drawn. stage four. you now have the centre points of each of the ten sephiroth marked out, and can draw smaller circles to represent these as shown. stage five. erase the drawing lines. stage six. now connect the sephiroth with the twenty-two paths, as shown. it may be easiest to begin with to draw the three vertical lines first, the three horizontal lines second, and then the diag

altar. then slowly visualise the light of the lamp becoming brighter, and the altar becoming larger and larger until one is lost in the other, and the visualised object is lost amidst them. then slowly contract this vision to a singular point of light and hold it as long as possible. this will have the effect of simplifying and clarifying your work at regular intervals. 2. chockmah; the ritual of the circle and candle circle; a'agvl; the circle is the eye of the mind, containing the mystery to be worked. within, all things are fixed and placed in equilibrium. candle; nr; the candle dies to release the light. the second ritual builds the sapphire temple further by creating a circle within which the work is performed. the altar is usually the centre of the circle, or can be placed in the eas

he candle as a pillar of light. again, the actions follow the pattern of energy indicated by the letters composing chockmah; point cheth draw a circle about your temple space in any manner that seems appealing, using either your hand to point, or a wand or stick. this represents the enclosure (cheth) within which you will work. point kaph light a candle on your altar and place it in the centre of the circle, if this is not the position of your altar already. warn the palm of your hand by the candle flame, feeling the warmth enter your arm. point mem take a small container of water, either a shell, cup, or other small pot, and walk around the circle in a clockwise motion, sprinkling the water. say; i purify the circle by water, and cleanse it and myself of all that is unnecessary to my work

our altar already. warn the palm of your hand by the candle flame, feeling the warmth enter your arm. point mem take a small container of water, either a shell, cup, or other small pot, and walk around the circle in a clockwise motion, sprinkling the water. say; i purify the circle by water, and cleanse it and myself of all that is unnecessary to my work. point heh take the candle and walk around the circle once again, holding it up and saying; i consecrate this circle by fire, focusing everything in it and myself to the work i will do. place the candle down again, raise your arms above your head and say, firmly; behold! the meditation for the ritual of chockmah is that of a spiral. visualise yourself as the centre of a circle, and then visualise that circle spinning around you as a wheel

THE MIDDLE PILLAR

are many individuals who, because of conflict and neurosis, have attempted to flee from life. they have attempted to evade a full contact with the stream of vital experience, and this psychological attitude of evasion has reacted upon the bodily functions. one of these particularly affected is that of breathing, the lungs falling into the habit of functioning at about half their proper capacity. the circle is a vicious one. for inadequate breathing by itself induces an enfeebled state of health, perpetual exhaustion, catarrh, and many another ill. likewise, this constant state of illhealth reacts upon the mental outlook, confirming and strengthening the escapist attitude towards life because the individual is now only half alive, incapable of reacting to the pleasures and joys of life. fo

humanity to the one divine self called god. the formula of the lbrp the lesser banishing ritual of the pentagram is the ceremonial magician's way of casting a circle of protection. some wiccan groups will cast a circle around their sacred space by tracing it on the ground with a sword, or by sprinkling salt water around the area. but the ceremonial magician does this by tracing pentagrams around the circle with a specialized dagger or wand. the ritual begins with a brief moment of meditation to cleanse the mind and begin the process of creating a ritual atmosphere or sacred space. then the magician performs what is called the qabalistic cross. ths rite creates a cross of living divine light within the magician's aura. this cross is based upon the qabalistic tree of life, containing the sp

t we believe to be good and holy. nearly all of the hebrew angelic names end in the suffixes "el" or "yah" this indicates that they are "of god" raphael "the healer of god" is assigned to air. gabriel "the strong one of god" is assigned to water. michael "he who is like god" is assigned to fire. uriel "the light of god" is assigned to earth.3 while the pentagrams are drawn for the purification of the circle, the archangels are invoked to consecrate the circle with the forces of the divine light. before me, raphael, behind me, gabriel, on my right hand, imichael, on my left hand, uriel. then comes the statement "for about me flame the pentagrams, and in the column shines the six-rayed star (refer to chapter three, endnote 20) the six-rayed star is the hexagram or "star of david" whch is the

pentagram in the four quarters, the magician could draw the sign of the ankh or the wedjat (the eye of horus. both were considered powerful amulets for protection. the ankh is the symbol of eternal life, while the wedjat is the symbol for health, wholeness, protection, and general well-being (see figure 14, p. 198) to trace the ankh in the air before you, start on the left side at the point where the circle meets the crossbar and, drawing in a clockwise motion, trace the circular "head" of the ankh. next, trace the shaft of the ankh, leading from the middle of the crossbar to the lowest point of the shaft. finally, start at the left point of the crossbar and move straight across to the right point of the crossbar. to trace the eye of horus in the air before you, start at the left point of

, cernunnos, lord of the forest. for about me are na deathan (pronounced "nah jee-aahn" meaning "the gods "and in the center is co-cothrom (pronounced "co-cho-dm" meaning "equilibrium. repeat the gaelic qabalistic cross as in the beginning. alternative gaelic banishing ritual a circled cross may be substituted for the pentagram in the ritual above. this symbol has several meanings, one of whch is the circle of the heavens containing the four elements or four cardinal points. to draw the circled cross in the air before you, trace the shaft of the cross starting at the top and drawing downward. next, start at the left point of the crossbar and move straight across to the right point of the crossbar. finally, start at a point on the left side of the circle and trace clockwise (see figure 14

THE MOTHMAN PROPHECIES

s. interviewing is an advanced art, the province of journalists and psychologists. one does not hire a parachutist to go spelunking in a cave or a balloonist to go diving for treasure. if you need a brain surgeon you don't hire a horticulturist who has spent his life trimming plants. yet this is the approach our government has taken to the ufo phenomenon. i realized the folly of trying to measure the circle from some distant point, so i picked a microcosm on the edge of the circle a place where many strange manifestations were occurring simultaneously. and i hit the jackpot immediately, rather like the opening of an old max schulman novel "bang! bang! bang! bang! four shots ripped into my groin and i was off on the greatest adventure of my life- 2- the creep who came in from the cold i. fr

THE NECRONOMICON SIMON VERSION

the galaxies, is also the same leviathan as the spiral of the biologists' code of life: dna the goddess of the witches the current revival of the cult called wicca is a manifestation of the ancient secret societies that sought to tap this telluric, occult force and use it to their own advantage, and to the advantage of humanity as was the original intent. the raising of the cone of power through the circle dancing is probably the simplest method of attaining results in "rousing leviathan, and has been used by societies as diverse as the dervishes in the middle east and the python dancers of africa, not to mention the round dances that were familiar to the gnostic christians, and the ones held every year in the past at chartres. the witches of today, however, while acknowledging the import

at watchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who prowls about the gate or the circle, frightening away the idimmu who forever lurk about the barriers, waiting for sacrifice. and the watcher aloft the sword of flames, and even the elder gods are awed thereby. and sometimes the watcher appears as a man in a long robe, shaven, with eyes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never ra

h to his aid. this being said, at the words ids mass ssaratu the sword must be thrust into the ground behind the aga mass ssaratu with force. and the watcher will appear for the instructions to be made by the priest. the normal invocation of the watcher this invocation is to be made during the course of any ceremony when it is necessary to summon the watcher to preside over the outer precincts of the circle or gate. the sword is to be thrust into the ground as before, in the northeast section, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation

are vermin that come forth from the mountains of mashu enemies of our master enki they are the vengeance of the ancient ones raising up difficulties obtaining power through wickedness the enemies! the enemies! the seven enemies! they are seven! they are seven! they are seven times seven! spirit of the sky, remember! spirit of the earth, remember! the exorcism barra edinnazu for spirits who attack the circle zi anna kanpa! zi kia kanpa! gallu barra! namtar barra! ashak barra! gigim barra! alal barra! telal barra! masqim barra! utuq barra! idpa barra! lalartu barra! lallassu barra! akhkharu barra! urukku barra! kielgalal barra! lilitu barra! utuq xul edin na zu! alla xul edin na zu! gigim xul edin na zu! mulla xul edin na zu! dingirxul edin na zu! masqim xul edin na zu! barra! edinnazu! zi a

shshapiya kasshap tiya epishya mushtepish tiya! kima tinur khuturshuna l'rim! lichulu lizubu u littaattuku! e pishtashunu kima meh naadu ina tikhi likhtu! shunu limutuma anaku lu'ubluyi! shunu linishuma anaku lu'udnin! shunu li'iktishuma anaku luuppatari! tirrama shaluti sha kashshapti sha ruchi ye ipushu shupi yi arkhish uppu yush! zi dingir gal keshsheba kanpa (this to be recited seven times in the circle of flour before the aga mass ssaratu when it is found that the worshippers of tiamat are raising powers against thee or thy neighbourhood. or, it may said when the great bear is suspended from his tail in the heavens, which is the time the baneful worshippers gather for their rites, and by which they mark their calendar. the mercy of anu be upon thee) the exorcism against the possessing

THE SHADOWED ONES

the abyss, who dwells in the deep and unknown realms of the ocean and the darkest depths of the mind. leviathan is different from the watchers in that this fallen seraphim does not hold relation to man or angel, yet this daemon offers the knowledge of ageless essence and being. ezeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers, the circle dance of flame and light, wherein all who enter this circle offer torches in the brilliance of self-deification. this is the secret dance of lucifer and lilith, the strength of the self in motion. amazarak knows well the path of cain in the earth, of root cuttings and sorcery. one may seek amazarak when both man and woman have felt a deeper understanding of earth and how they are so con

waking are we forever in rapture. i am that black light which leads you to your own temple of flame and shadow, and that by becoming like me you shall adorn all paths with the crooked serpent guardian. 6 by this shall you dance the movement against the sun, by dreaming shall you embrace my bride and by waking adore the morning star who summons forth the sun. so it is done the widdershins dance of the circle -of the watchers and their times- let the initiate seek in the circle of azazel the angelick watchers, those who shower witch blood in the eyes of the brave and faithful bodies of man and woman. by noon when the sun is in its height does one seek shaitan called iblis in the south with the blade of cain do summon with thy heart the adversary who shall be met in the mirrored adobe of hade

iman dragon whose color is black stir your eyes from the sun to the moon and the darkness of night. it is the cold winds which open the path of arezura and hades, when wolves and serpents gather unto you. let the ahrimanic dragon coil as the serpents of shaitan, just as zohak shall you be blessed by the kiss of the devil-prince who is your initiator of dreams and death. by the north west point of the circle can you call now forth azrael who is a gatherer of ghosts and shades of the dead. listen to the twilight call of the boneways of the gateway. in your skull temple of cain and lilith does witchblood flow and gather what you may become. let jasmine bloom now under the light of the moon and the phantoms of what once was join in this mighty circle 7 by the west can the leviathanic dragon be

akibeel empower you to emerge from the oceans with the knowledge granted to you. listen to the waters in both storm and silence, there is much to hear in their waves .come forth from the oceans as a beast and ignite again your soul in the life giving flame of azazel! hold thy blade towards the sun and transform again! become in this light! o spirit of angelick watchers, my wards and guardians of the circle of being do hear my call .as i stand in the leviathanic circle does my flesh become reborn in the linage of witchblood, of cain and naamah, of samael and lilith! open now the secret ways of those angels of dream and skull walking sleep i seek thy council as i seek the daevas who walk the shadows! the black light is illuminating my spirit and i am both midnight and noontide in essence! o

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

ntioned poems, and the first is of similar metre, its quatrains containing, as those of the poet of khorassan, flights of great power of thought; the following five quatrains are well worth quoting: we weep them as they slip away; we gaze back on the likeness of the former days. the hair we fondle and the lips we kiss. roses grow yellow and no purple stays. why not with time? to-morrow we may see the circle ended. if to-morrow be. and gaze on chaos, and a week bring back adam and eve beneath the apple tree. join fst thou thy feeble hands in foolish prayer to him thy brain hath moulded and set there in thy brain fs heaven? such a god replies as thy fears move, so men pray everywhere. god did first work in earth when womankind he chipped from adam fs rib. a thankless task i wot his wisdom ha

s pen, before we deal with his place in the history of poetry. in the ggod-eater h we come across a most weird form of poetic imagination in the chants of rupha. the hag of eternity: crafty! crafty! that is the omen. fear not the foemen [she rises up. mine is the spoil of the grimly toil. gloomy, gloomy! ah! but i laugh. he is but a fool. he has lost! he is lost! take the staff! trace the rule of the circle crossed *the god-eater, vol. ii, p. 135. we have now seen, more or less, some of the chief influences which have exerted their sway over our poet fs mind; and i think we have shown him to be a worthy pupil of the great masters we have had occasion to name. now that i have pointed out these certain influences, illustrating them by means of a few quotations, i intend to enter more into th

tic pre-raphaelite, that, strictly speaking, a conscious and musical irregularity became admissible, wedging its way in, and splitting up the metrical structure of perfect scansion *as a good example i will quote the following opening lines of a sonnet addressed to gthe secretary of state, h by wilson bonchord in poems composed in prison: when crime fs sad victim has been tried and brought within the circle of the difficult sphere which england fs penal statutes appoint him here: to expiate by patient toil and thought. neither the second nor the third line scans; nevertheless the second is good, as it is musical: the extra half-step in the word gdifficult h carrying with it a difficulty, and thus emphasizing the meaning; whilst in the third, there is neither scansion nor music. in gatalant

may be symbolized as follows: idealism mysticism realism the pyrrhoni stic line hylo-idealism hylo-idealism ag no stic is m agnosticism c r owl e ya n i t y crowleyan i ty in the centre is mysticism which links together idealism and realism, or the ego to the non-ego, and at the same time holds them apart. without it idealism becomes absolute subjectivity, and realism absolute objectivity (n. b. the circle of idealism is the only entirely white circle in the symbol, and that of realism the only entirely black one. the gjakin h and gbohaz h of king solomon fs temple) idealism and realism are further connected by the hylo-ideallstic circle, which expresses them in terms of science; and the whole is encircled by the ring of agnosticism, beyond which philosophy as philosophy cannot penetrate

ear formulated reply can naturally be given to the formless, all we can know concerning it is: that something emanates from no-thing; that out of the formless emerges the formed, how and why remains unanswered: this alone is the only meaning we can give to creation ex nihilo. crowley explains the qabalist fs position thus: gthe qabalists explain the efirst cause, f by the phrase: efrom 0 to 1, as the circle opening out into the line f ci am bound to express my view that when the qabalists said not, they meant not, and nothing else. in fact, i really claim to have rediscovered the long-lost and central arcanum of those divine philosophers. h *berashith, vol. ii, p. 236. gi assert the absoluteness of the qabalistic zero. h gwhen we say that the cosmos sprang from 0, what kind of 0 do we mean

THE TAROT OF C C ZAIN

t is to say, in full possession of his moral and physical faculties. he is represented standing; it is the attitude of will which precedes action. his robe is white, image of purity, original or regained. a serpent biting its own tail serves him for a girdle; it is the symbol of eternity which alone circumscribes his endeavors. his forehead is girt with a circle of gold. gold signifies light, and the circle expresses the universal circumference in which gravitate all created things. the right hand of the magus holds a scepter of gold, surmounted by a circle representing spirit; symbol of the authority conferred by spiritual attainment. he raises it toward heaven in the sign of aspiration to science, wisdom and force. above is a four-pointed star, its rays extending heavenward; it is the ov

knees an open book which she half covers with her mantle. this symbolic ensemble personifies occult science, which awaits the initiate at the threshold of the sanctuary of isis in order to tell him the secrets of universal nature. the symbol of mercury (hermes) upon the bosom of the virgin, signifies that matter is fecundated by spirit in order to evolve mind, or soul. the cross below is matter, the circle is spirit. together they figure the lingam of the hindus, representing the union of the sexes; and the crescent above the union of spirit and matter represents the soul which is the evolved product of their union. the seal on the breast of nature also expresses the thought that knowledge comes from god and is as limitless as its source. the veil falling over the face announces that natu

quares indicate the rectitude of judgment that enables the conqueror to direct this force either to right or left, into mental or physical power as occasion demands. the cuirass signifies resistance; the high held sword is the emblem of physical victory; and the scepter indicates mental conquest. this scepter is surmounted by a square, a circle, and a triangle. the square is the emblem of matter, the circle indicates the realm of spirit, and the triangle is the emblem of mind; together denoting the perpetual dominion of intelligence over all realms and forces of nature. two sphinxes, one white and the other black, are harnessed to the car. a sphinx, as composed of the four emblems of the zodiacal quadrants, indicates the passage of time. the white sphinx signifies fortunate periods, and th

ack magician- arcanum xv. in divination, arcanum xv may be read as fatality or black magic. arcanum xv is figured by typhon, genius of evil, standing triumphantly over the ruins of a temple. in his right hand he holds a scepter surmounted by a circle resting between two divergent bars. these spreading bars signify the inversive forces that hem in and hamper the influence of spirit, represented by the circle. it is the emblem of hatred and division. in the other hand this creature holds the torch of destruction, whose blaze has been applied to the ruins of the temple. he is crowned with flame to indicate he is not of this world, and he has the wings of a bat, to indicate he is a denizen of the realm of darkness. the horn on his nose signifies stubborn rebellion. he has the breasts of a woma

d that awaits such perfect human beings when they have passed from the physical and function in the sublime vistas of the future. the materialist--arcanum xxii or 0. in divination, arcanum xxii means failure, folly, and mistake (or spirituality. arcanum xxii, or 0, like the planet pluto, has a dual interpretation. as xxii, it is well represented by the letter t with its point thus down; but as 0, the circle being the symbol of spirit, it is represented by the reversed t, that is, having the point, or energy, directed upward, the cross-bar resting below on the earth, and thus indicating that the thoughts, emotions and actions, are directed exclusively toward spiritual endeavor. it is figured by a blind man carrying bags on his left shoulder. he leans on a black staff and walks toward a fall

THE WITCH CULT OF ZOS VEL THANATOS

this page is a part of my project "early occult tarots on the web: images and descriptions. my russian tarot pages himthe witch cult of zos vel thanatos austin osman spare and the witches sabbat art and image by austin osman spare commentary by the night ravener, a brother unto the pact of witchblood 2004 confidential: for initiates of the order of phosphorus only. not to be sold or passed beyond the circle. the commentary is from a personal magical perspective of the editor and in no way implies the ideas of aos or his interpretations. initiation is unique and solitary what i may see you may not. nothing is true our word is the lie. zos kia: unparalleled focus of magickial will by michael w. ford "i have not me tragedy, no, not in this life! yet, whether i have spewed their doctrines upon

hes as a sorcerer who is drawn to and receives the initiatory spark via art, i was first drawn to this image years ago. this image was placed above my altar for some time, meditated on before sleeping and held a kind of gateway to my early experiences with the sabbat. here we find the flesh of the witches in the astral plane, mature and well worn. the falling flesh is all ecstasy- that by casting the circle and going forth into the sabbat of spirit can we then begin to learn of ourselves and the very potential we hold. the four flying witches is a gateway of lust and deep set desire; this would belong to the instance of the celestial or luciferian sabbat; the spirit does not regress to therion form, rather remains and seeks the element air to guide inspiration. this is the aethyr of the li

ger and destruction for those who have wronged you. evil genius herein the fetish of the sorcery, the holy guardian angel/evil genius or luciferian angel within the black tradition. when the initiate has uplifted his own being by the rite of the adversary and the ritual of the holy guardian angel, azal ucel, the essence of the true will may then be understood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the cunning shall gather as one. here is the great orgy of the horned one, when the luciferic angel and the daemon or akoman is joined, the black adepts astral body is unleashed within the aethyr to formulate their will, to expand their consciousness and then take the sacrament of the black graal of the sabbat, the venom which is turned to nectar. do

th her familiars and servitors, sexual playthings and the serpent of knowledge moving towards the yoni or eye of darkness. this is the essence of the path found in the grimoire adamu, forbidden sexual sorcery. vampires at play those who fell from the heavens and brought to man the gnosis of the black flame, also sought the elixir of life, their devouring desires sought to dance widdershins around the circle of flame, those who by dreaming path shared the very blood offered from the cup of az to then empower and envenom our sorcerous spirits. here the witch takes copulation and is given the knowledge of the fell angel, who is to share with her the blood of the dragon offered from the depths of darkness. i am all sexuality. transudation of hecate here the hag or dark moon of hecate (lilith

om ecstasy to ecstasy when the mind of akoman (daemon within) is uplifted by rite and trance, can then their very words make the flesh they seek. by the whore who is a divine mother and love, to the winged familiar of the black eagle s flesh, to the baphometic god which is our desire flesh out, can then we rise to the totem of our gods and goddesses. witch mother this is the desire of the hag and the circle of the triple moon d queen of the sabbat. the witch mother speaks to us in dream, offers withered flesh to the repulsed and becomes as beauty in the black mirror of desire. in the circle join with her no matter the repulsion, for therein is the ascension to the luciferic angel. in death we find new life, a flame still exists where once heat did rage. as the elixir falls, she is always t

THE ABYSS AND TABAET

, yet pleasure may be known to a deeper ecstalethe abyss and tabaet a study of adversarial mythology in magick by michael w. ford introduction the purpose of the following essay is to not only examine masks worn by the fallen angels throughout history as well as to examine the etymology of the spirit of self-liberation and opposition from the praxis of occult thought. the very passing of power in the circle of witchcraft and sorcery is the averse way of bringing into union daemon and man, the intent of the adversary is life and the immortality of the spirit. as luciferian witchcraft and liber hvhi provide a foundation of sorcery which incorporates an interwoven praxis of antinomianism and self-deification, the essential origins of the daemonic feminine and masculine should be further under

use the power of darkness to become strong in both a material sense (if desired) or a spiritual one. az or jeh, the whore or demonic feminine, was the 'weapon of concupiscence' which ahriman chooses it of his own free will 'as his very essence. the lightening which emerges from the abyss manifests upon earth, the storm bringing shadow called daemon can be only comprehended once the seeker enters the circle, wherein all gods and demons meet in the flesh! the adversary opens forth serpent eyes, finding all in the primal darkness and with an inner fire awakening the clay on man! yet it is the compliment of the masculine in lilith or az or the earlier jahi who is the fiery compliment which rouses her mate to manifest upon earth! the feminine which is the essence of lilith is just as her mate

nnoticed in society, yet master and control our personal lives in such a way to which much good luck befalls us. some are avatars of darkness, appearing as what society fears and hates most. the beast headed god has taken many masks in our world, the adversary has also mastered the elements as well. the adversary is anything but mysticism. when you discover something you destroy mysticism, within the circle of azothoz, you banish mysticism by obtaining knowledge of the self. during pathworkings, camping away from anyone for a period of time, joining the military, doing something which captivates and awakens the senses, you destroy mysticism. the process and interaction may be overpowering and leave you in awe however it is no mystery. mysticism is the act of neo-pagans who are trying to re

n be proven in binaural beats of phi frequencies, created by two frequencies operating in different ears to create a brainwave corresponding to an emotion. the phi brainwave frequency is the actual difference of the two different frequencies in each ear. the use of sound in ritual is empowering, it activates the imagination and allows belief to fully overtake and thus command. the chanting within the circle of art is merely the self awakening into gnosis and directly ensorcelling the self in belief of the act from which magick occurs. the druj came rushing along, the demon buiti, who is deceiving, unseen death avesta venidad buiti is a daeva which is the manifestation of idolatry and selfdeification, associated with buddha in ancient times. as liber hvhi presents the path of meditation, se

on of the world as a serpent and toad, his words defined the very essence of all sorcery and magick, i will seduce all material life into disaffection to thee and affection to myself. initiation into the path of magick is that of the illumination of clay by the gods of the leviathanic path, when dreaming and desired spirit enter flesh and manifest their own journey upon the path of the dragon. in the circle of evocation does the devil embodied awaken, it is the mirror of the creation of the initiate. no matter of which name is the adversary invoked, the shadow encircles the body and soul to reveal the blackened fire of life itself, the very essence illuminated. to walk upon the left hand path is to sip from the venom d cup of the serpent, to move against the sun by the way of lilith and he

THE BINDING OF SHADOWS

agram, symbolizing the matter of the flesh and the psyche which allows the spirit- god to emerge. baraqijal, allow the stars to align with my everlasting protection! may the dead hear my call! face now the altar: before me lucifer; behind me shaitan; on my right hand belial; on my left hand leviathan; for about me flames the pentagram, and in the column stands the seven-rayed star of babalon! ii. the circle of the dead upon the altar a pre-created nganga should be with you (creation of ngangas involves the use of human and animal bones-called a fetish spirit- your blood, sigil, grave soil and snake skin. this nganga will contain active fetish spirits related to the dead. you will use items of the dead which may bring shades or manes of the dead which will allow you to form from your own de

THE BOOK OF GATES

of maat of the tuat through the upper half of this secret circle of the god seker, who is upon his sand, and he neither looketh upon nor gazeth at the secret figure of the earth which containeth the flesh of this god. the gods who are in [the train of] this god hear the words of ra, who crieth unto them from where this god is. aha-neteru is the name of the door [of this city. ament is the name of the circle of this god [and in it are] the secret path of amentet, and the doors of the hidden palace, and the holy place of the land of seker [with his] flesh, and [his] members [and his] body, in the divine form which they had at first. baiu-amu-tuat is the name of the gods who are in [this] circle. their forms (aru) who are in their hour, p. 17 and their secret shapes (kheperu) neither know, no

are of tcheser, and their libations are made with cool water. offerings are made unto them on the earth of the grain of the fields of the tuat" p. 181 of the reapers it is said "these are they who have their scythes, and who reap the grain in their fields. ra saith to them-'take ye your scythes, and reap ye your grain, for it is granted to you. your habitations, and to join yourselves [to] me in the circle of the hidden forms. hail to you, o ye reapers' their food is of bread, and their drink is of tcheser, and their libations are made with cool water. offerings are made unto them upon earth as being those who hold scythes in the fields of the tuat" the text which describes the middle register of the sixth division as it appears in the tomb of rameses vi. reads: p. 182 "this great god is

heir drink is of tcheser ale, and their libations are made with cool water. offerings are made unto them upon earth of the grain from the fields of the tuat" of the reapers it is said "these are they who have their sickles and who reap the grain in their field. ra saith unto them-'take ye your sickles, and reap ye your grain, for it is granted unto you. your habitations, and to join yourselves to the circle of the hidden of forms. hail to you, o ye reapers' their food is of bread-cakes, and their drink is of tcheser ale, and their libations are made with cool water. offerings are made unto them upon earth as being those who reap the grain in the fields of the tuat" footnotes 170:1 the names are supplied from champollion, notices, p. 502. 171:1 the names are supplied from champollion, notic

THE SECRET RITUALS OF THE OTO

are duly exalted to the degrees of c.p.i. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (6 of 9 [12/28/2001 2:04:24 pm] the secret rituals of the o.t.o. herald: by order of the v.i.s.k.s.g.i.g, i proclaim our brethren. p.i.s. fanfare viii: let our brethren advance in due form (done) brethren, the p.i. will understand what has been done. the letters on the circle, which alone remains, now stand for l.a.b. this is for the love of babalon. i will now proceed to communicate to you the secrets of this degree. they consist of signs, a token and a word. the penal sign is given by, etc. the sign of combat is given by, etc. the sign of death of annihilation is given by, etc. the grip or token is given by, etc. this grip demands a word, and this word is

nd stations; but k.m. changes place with new knight) g.c: lord of light, i blaze above. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c8.html (11 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. s.b: the lady of life! c.b: the lady of love! k.s: i am he that guards the three. i am lord of liberty. comps: we support and serve the state we complete the circle of eight. g.c: the sacred lance shall never fail. c.b: veil and unveil the holy grail. its wine and blood be freely poured eternally before the lord! s.b: i bear the sword to be your ward. k.s: and ever faithful i will guard. the portal with the poniard! all: aum! aum! aum! closing g.c: vvv vvv vvv sir knights and dames, assist me to close the temple (all give signs) sir k.s, guard the

20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c2.html (12 of 12 [12/28/2001 2:05:25 pm] sroto_notes 66. there are no rituals for these grades. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note66.html [12/28/2001 2:05:27 pm] the secret rituals of the o.t.o. part three the secret instructions of the seventh, eight and ninth degrees66* weave the circle round him thrice and close your eyes with holy dread; for he on honey-dew hath fed. and drunk the milk of paradise. agape vel liber c vel azoth sal philosophorum the book of the unveiling of the sangraal wherein it is spoken of the wine of the sabbath of the adepts being the secret instruction of the ninth degree* the sun is the wine and the moon is the cup. pour the sun into the moon

ke the holy hexagram, and say filius et filia unus deus ararita. let him go round to the north, make the holy hexagram, and then say: filia et pater unus deus ararita. let him then return to the centre, and so to the centre of all (making the rosy cross as he may know how) saying: ararita ararita ararita (in this the signs shall be those of set triumphant and of baphomet. also shall set appear in the circle. let him drink of the sacrament and let him communicate the same) then let him say: omnia in duos duo in unum: unus in nihil: haec nec quatuor nec omnia nec duo nec unus nec nihil sunt. gloria patri et matri et filio et filiae et spiritui sancto externo et spiritui sancto interno ut erat est erit in saecula saeculorum sex in uno per nomen septem in uno ararita. let him then repeat the s

no opposition. study then the complete symbol; and howsoever thou mayest change, he changeth not. go thou from the abyss to the abyss! thou shalt find him alway naught and alway many and alway one and alway all. now the complete symbol, as hath been said, is triune; yet often have the wise and holy men of old glyphed it as two-in-one, leaving the third invisible. such symbols are the point within the circle, the lingam-yoni, the rose and cross, the divided circle of the chinese, and cross within the circle, of the diamond, the spire and nave of a church, the triple and eleven fold cross in the invisible diamond which a member of our supreme council prefixeth to his signature, and many another. and of these symbols every one sheweth forth the work, the uniting in rapture of the divided. con

THE HOLY BIBLE KING JAMES VERSION

, and casteth silver chains. 40:20 he that [is] so impoverished that he hath no oblation chooseth a tree [that] will not rot; he seeketh unto him a cunning workman to prepare a graven image [that] shall not be moved. 40:21 have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? 40:22 [it is] he that sitteth upon the circle of the earth, and the inhabitants thereof [are] as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: 40:23 that bringeth the princes to nothing; he maketh the judges of the earth as vanity. 40:24 yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow up

THOUGHTS ON SETH

os and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits in the black area of the circle of malkuth. then there is "xepher, as the temple of set understands it the drive "to become. this encompasses some attributes that can (obviously) be taken to evil extremes; intelligence, drive, ambition, cunning, engineering, competitive spirit, pride in accomplishment. from don webb of the tos "xeper is an egyptian verb meaning 'i have come into being' xeper is the experience of an in

TRUE HISTORY OF WITCHCRAFT

been warned right then and there. in fact, as time has passed and the religion has spread, the claims of lineal continuity have tended to be hedged more and more. thus, we find dr. gardner himself, in 1954, stating unambiguously that some witches are descendants. of a line of priests and priestesses of an old and probably stone age religion, who have been initiated in a certain way (received into the circle) and become the recipients of certain ancient learning (gardner, witchcraft today, pp 33-34) stated in its most extreme form, wicca may be defined as an ancient pagan religious system of beliefs and practices, with a form of apostolic succession (that is, with knowledge and ordination handed on lineally from generation to generation, a more or less consistent set of rites and myths, and

TURNER ROBERT ARBETEL OF MAGICK

souldier, concerning the event of the pharsalian war, and the like. aphorism 27. make a circle with a center a, which is b. c. d. e. at the east let there be b.c. a square. at the north, c.d. at the west, d.e. and at the south, e.d. divide the several quadrants into seven parts, that there may be in the whole 28 parts: and let them be again divided into four parts, that there may be 112 parts of the circle: and so many are the true secrets to revealed. and this circle in this manner divided, is the seal of the secrets of the world, which they draw from the onely center a, that is, from the invisible god, unto the whole creature. the prince of the oriental secrets is resident in the middle, and hath three nobles on either side, every one whereof hath 21 four under him, and the prince himse

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ll rose from the table to dance, and a scene of wild and uproarious revelry followed. the usual dance on this occasion appears to have been the carole of the middle ages, which was no doubt the common dance of the peasantry; a party, alternately a male and a female, held each other s hands in a circle, with this peculiarity that, whereas in ordinary life the dancers turned their faces inward into the circle, here they turned them outwards, so that their backs were towards the interior of the circle. it was pretended that this arrangement was designed to prevent them from seeing and recognizing each other; but others supposed that it was a mere caprice of the evil one, who wished to do everything in a form contrary to that in which it was usually done by christians. other dances were introd

TYSON DONALD NEW MILLENNIUM MAGIC

e sun is the mated pair of solar opposites, mars-venus, and above the moon the mated lunar opposites, saturn- jupiter. the second illustration is from the work azote des philosophes by basil valen- tine. it shows a hermaphrodite, symbolic of mercury and the magus, standing tri- umphant atop the chaotic dragon, which is supported by the earth. within the earth is the alchemical symbol for squaring the circle. above the head of the her- maphrodite is mercury framed in a star. notice the rays that emanate from mer- cury and distinguish it from the other planets. over the right shoulder of the figure is the sun, and over the left shoulder is the moon. below the sun is mars-venus. below the moon is jupiter-saturn. in the third illustration, also from azote, which shows the process of putrefac

surrounds creation. by nature, circles divide the known from the unknown. the unmanifest must be thought of as outside all circles. for an individual the largest conceivable circle represents the personal uni- verse-that part of the absolute manifest universe that he or she perceives through senses, memories, thoughts and dreams. the individual's personal universe is always a smaller circle than the circle of the manifest universe, simply because no one can know everything. within the personal universe are lesser circles representing levels of personal control. these nestle one inside the other, wheels within wheels. the outer- most circle is that least affected by the personal will; the innermost circle is that most affected, and is what the individual usually thinks of as "self" the per

circle is that least affected by the personal will; the innermost circle is that most affected, and is what the individual usually thinks of as "self" the perceived self is never the true self. the true self cannot be perceived, since it is the ultimate vantage of perception. only god can know itself totally, perceiving self with self. in symbolic terms the true self is the point at the center of the circle, infinitely small and thus nonexistent in the universe. therefore, it is not really a part of the circle. the perceived self is the smallest circle of which the human ego can gain any hint. in a sense, as a person draws closer to the real self all the senses begin to go out of focus and the perceptions become blurred, until a circle is reached where he or she is able to define nothing

body insulates it from extreme heat and cold. animals have their territorial limit, another kind of magic circle. the border of a country is a magic circle established by a society. just as the human mind will limit an idea into a single symbol-its name-so that it can be manipulated, the magus uses the magic circle to limit his or her power in order to concentrate it and render it more effective. the circle defines and focuses the domain of will. however, when something is gained something else is lost. by taking supreme command of the area defined by the ritual circle, the magus voluntarily gives up a measure of control over the forces of the greater part of his or her personal universe. this explains the many dire warnings against breaking the circle during a rit- ual working. having for

ate his or her magical purpose-and must rely for protection on the larger circle of the art. the sole purpose of the magic circle is to create a miniature world in which the magus becomes the ruling god. the forces of chaos, mythically represented by frost giants and other titans, are excluded. little wonder they gather outside the border of the ring and wait their chance to make mischief. within the circle the magus temporarily upsets the natural balance of things. the circle becomes a magic sky palace, and he or she, the solar monarch around which everything revolves. in separating an area of space for a ritual working, the magus must exclude all potencies that are inimical to the ritual purpose. the interior of the circle is according- ly purified, or emptied, and made into a blank slat

TYSON DONALD SOUL FLIGHT

only good (the white, those that do only evil (the black, and those that do both good and evil (the green. stone circles a more material kind of doorway into fairyland was the stone circles that are to be found scattered throughout britain and continental europe. fairies were supposed to dance about these circles to open the gateway to the astral world. it was located between two of the stones in the circle, but which two was not evident when the gateway remained inactive. how the fairies opened the gate is a mystery, unless it is revealed in the practice of one accused witch, who testified that he opened the door into a fairy hill by walking around it three times widdershins-against the course of the sun. in magic, clockwise circumambulation winds up and focuses energy, whereas counterclo

the theosophist oliver fox. it was to imagine his astral body rising straight up into the air, propelled ever onward at a terrific rate by the force of his concentration and the directed power of his will. the experimenter should not stop until compelled to do so by physical exhaustion. he wrote that this exercise could be started from any astral landscape or level "one can go (for example) into the circle of jupiter, and the results especially in the lower planes, will be very different to those obtained from a saturnian starting point."150 thus, in the golden dawn system that crowley employed, each astral sphere or woild is vertically subdivided into a series of planes that may be ascended by soul flight. the exercise of rising from the surface of the earth and continuing upward until c

ut enclosing it in any ritual pattern, may find that they are experiencing spontaneous soul flight when they do not wish it to occur, and do not seek to cause it. this lack of control can be frightening. the practice of astral projection only within a ritual context ensures that it remains controlled. chapter ten: uses of ritual 159 the ritual circle is a useful visual metaphor for ritual itself. the circle encloses a space, dividing the inside from the outside. the inside is exalted, elevated, and heightened in various ways for the purpose of accomplishing the ritual desire, whereas the outside is ordinary and unchanged. esoteric potency or mana can be accumulated and stored within the ritual circle in the same way that energy is concentrated within a battery-because the boundary of the c

inside is exalted, elevated, and heightened in various ways for the purpose of accomplishing the ritual desire, whereas the outside is ordinary and unchanged. esoteric potency or mana can be accumulated and stored within the ritual circle in the same way that energy is concentrated within a battery-because the boundary of the circle prevents it from flowing away. at the same time, the barrier of the circle excludes any discordant emotions, thoughts, or spiritual entities that might interfere with the realization of the ritual purpose. in a real sense, the entire structure of the ritual is an enclosing circle that divides the mundane universe from the heightened, special place conducive to the purpose for which the ritual is worked. use of ritual often misunderstood spiritualists had littl

er side of the walls, floor, or ceiling of the windowless astral chamber, those walls can be rendered completely impervious. 164 soul flight door the only opening in the astral chamber described in the following ritual is a single closed door. just as the walls of the chamber correspond in a symbolic way with the barrier of the magic circle, so the door corresponds with the point at the center of the circle through which entry or exit of the circle is enabled. a magic circle can have only one opening: the point at its center. by expanding the point, it becomes an aperture into or out of the circle. it is necessary to create a doorway in the astral chamber to allow travel in the projected astral body to other places in the astral world. on the astral level, it is possible to shift the centr

TYSON DONALD THE MAGICAL WORKBOOK

avy cardboard, of the kind you would find making up a shoe box or as backing for a writing pad, that is white on both sides. draw and cut out the five tatnva symbols, each about two inches on its longest dimension: a circle, a triangle, a crescent, a square, and an egg. with colored pencils, markers, or paints, color on both sides the crescent mist-gray or silver, the triangle red, the egg black, the circle blue, and the square yellow. make the colors as even and as opaque as possible (see figure 7-1 on following page. it is best to perform this exercise in a cycle of five consecutive weekdays, one day for each symbol, in the following order: monday- crescent, tuesday-triangle, wednesday-egg, thursdaycircle, friday-square. lie on your back in the reclining posture and with your right hand

tal. blue sky can be seen through the dome. in the middle of the floor rests a black marble altar in the shape of a double cube. the altar is two feet square and four feet high. its sides are featureless. on the center of the bare altar top a white candle burns in a short brass candlestick. around the altar a white circle nine feet in diameter has been painted on the dark floorboards. the band of the circle is three inches wide. there is space to walk around the outside of this circle, since the room is exactly sixteen feet across. between the sides of the altar and the ring of the circle is a gap of almost three and one-half feet; between the ring of the circle and the outer walls is a gap of three and one-half feet. as you slowly walk around the outside of the circle in a clockwise direc

here it began, and links up with its starting point. lower your arms to your sides and reassume the standing posture, facing east, with your gaze straight ahead, and your eyes focused on the unseen horizon. extend your inner senses to feel the lesser circle of fire floating upon the air all around you at the level of our heart. be aware of the entire unbroken circle. visualize the flaming band of the circle in your field of view below your line of sight. it is tinged with a slight golden color, like bright sunlight-the same color as your heart-center. feel the radiance of the flame upon your skin. contemplate this circle of fire for a minute or so with full awareness of its unbroken circumference around you and your place at its center. cause your body and the room around you to become tra

our aura it is felt only as a faint background glow upon your skin. contemplate this light for a minute. close your eyes and press your palms upon your face, then slide them downward and over the edge ofyour chin as though pulling off a skin-tight mask. take several deep breaths and open your eyes. relax and gently stretch your body. go about the rest of your day. commentary casting or projecting the circle is an essential part of ritual magic. evocation, invocation, banishing, consecration, and charging are all best done inside a circle of astral fire. the circle is an extension of the perceived self of the person who projects it, and serves the duel function of a barrier against hostile or disruptive spiritual beings and forces, and a focus where the magic worked during the ritual is con

centrated and intensified. 124 moving exercises the general rule is to project from the right side of the body, and receive through the left side. circles are best projected with the right hand and indrawn with the left hand. the lesser circle is used where workspace is limited. anywhere you can stand, you can project the lesser circle around yourself by rotating on your own axis. you can project the circle through the furniture and walls of the practice room-inanimate physical objects do not obstruct the astral circle, which passes through them unbroken. a convenient size for the lesser circle is a diameter of seven feet, but if your practice space is too small to allow you to move and work freely within a circle of this size, a smaller circle can be used. the lesser circle is often best

TYSON DONALD THE POWER OF THE WORD

y. in christianity, there are the three persons in god, namely the father, son, and holy ghost, and the four evangelists, matthew, mark, luke, and john, who make manifest or establish the law of heaven upon the earth. three is perfect and sacred; four is flawed and profane. carpenters know this from experience. the triangle is the strongest geometric shape in construction correspondences squaring the circle because it will not deform under stress. the square, on the other hand, will collapse. to keep a structure "square" triangular braces are needed. the perfection of three is further illustrated by the three-legged stool. no matter how uneven the floor, a stool with three legs sits firm and will not rock. the addition of a fourth leg makes the stool less perfect, because it introduces the

(psychology and alchemy [princeton university press, 19801, p. 26. jung saw the shifting of focus back and forth between systems based on three and four as a wavering between a spiritual and a physical emphasis. alchemists captured this dynamic relationship in the symbol of the squared circle. along with the making of the philosopher's stone and the discovery of the water of life, the squaring of the circle was the prime achievement of alchemy. it was represented geometrically by a circle within which was a triangle, within which was a square, within which was a circle. from the unity of the circle arises trinity, and trinity gives birth to quaternity, which in the highest mystery returns to unity once again. the center and perimeter meet and are the same. the same shifting of emphasis bet

nting totality or wholeness, half of which is white and the other half black. in the black half is a white dot, and in the white half a black dot, to signify that these opposites are relative rather than absolute, that black under other circumstances appears white and white under other conditions looks black. the division between the sides is s-shaped to give the appearance of turning movement in the circle, indicating that this primal duality is not static but in constant flux. the yin-yang symbol understanding the name 27 this binary pair of opposites is represented in oriental philosophy by the more basic symbolism of a solid line and a broken line. the solid line is masculine and the broken line feminine. these basic signs can be used to represent all opposite pairs such as hot-cold, u

seven days of the week results. beginning with saturday, the jewish sabbath, this order is: saturday (saturn, sunday (sun, monday (moon, tuesday (tew-the teutonic mars, wednesday (woden-the teutonic mercury, thursday (thor-the teutonic jupiter, friday (frija-the teutonic venus. if a circle is traced clockwise around the heptagram from this same planet, saturn, the order of the planets touched by the circle is their ancient astrological order based upon their apparent rate of progress across the heavens. from slowest *new millennium magic, an updated and expanded version of the new magus, will be available in may 1996 from llewellyn worldwide, ltd. pentagrammaton spirit tu earth fire pentagram of the elements heavens. from slowest planet to fastest, this order is: saturn, jupiter, mars, su

lements of euclid, and he was a skilled mathematician and geometer. each theorem of the monad involves the examination of a different symbolic aspect of a single geometric figure, which dee called the hieroglyphic monad, using its mathematical proportions as an aid to understanding. this curious symbol is similar to the planetary glyph of mercury, except that a dot has been added to the middle of the circle and the sign of aries attached to the bottom of the cross. for dee, the hieroglyphic monad represented in a graphic way the entire universe, which he believed might be understood by a close examination of the glyph's parts and proportions. he considered the work of supreme importance-it was dedicated to the german emperor maximilian 11-and thought it had been divinely inspired. in theor

VOX SABBATUM

re attributed to worship of the moon. these double horned ones would gather on thursday nights, their initiation was having a small wound cut on their body, this sacred knife was called the al-dhamme, which means bloodletter. the word athame is said to have derived in part from this term. the two-horned ones would gather at the az-zabbat, the forceful occasion. they would dance widdershins around the circle and invoke al aswad (the black man) while reciting moslem prayers backwards. the mabrush (which makes reference to the style of dancing frenzied) practitioners would use burial sheets called the kafan (meaning winding sheet) which is a white shroud used in burials and at a point in the rite place it over their heads. the companions of the rite were attributed to the blacksmith, those of

is also used for spells and sexual workings as well a sabbat experience with a partner is perhaps one of the most ecstasy inducing acts that can be shared by two people or more if that is your bag. the sabbat may also be used to curse and bless, all which spirals and acts as a spring the very magickal principle the staota is in the second edition of yatuk dinoih. do not invite the initiated into the circle of the witches sabbat, for the ensorcelment of cain will devour them and curse them in whole. such an experience if ever shared must be between two vox sabbatum the witches sabbat 10 understanding initiates self-initiated or otherwise. remember, the sabbat goes back to the antinomianian principle of luciferian self-deification. it is a path of knowledge through clarity this clarity is d

means of practicing spells and sending forth the desires of the group. the waking sabbat is also a means of growing more connected with the other practitioners, which forms an allegiance with what is known as a group mind. this is useful in spells and low sorcery, the unity of several independent psyches focusing on one goal will no doubt create a desired effect. widdershins are movements around the circle in an anti clockwise dance. some witches may find it useful to recite the lord s prayer backwards while moving widdershins in the beginning of the sabbat rite, this allowing or giving permission to the nature of the working itself. in nox umbra12 the invocation of the vampyre queen, lilith utilizes a bloodied or red cloth, sometimes stained with menstrual blood if possible. this may be

sroads or inbetween worlds. the infernal sabbat and sexual magick sexual magick is significant in the witches sabbat as it allows liberation of self on numerous levels. if partners agree, sex magick may be a part of the rite itself either a luciferian (self-deification or high sorcery/magick) or infernal (low sorcery, lycanthropy. if used in the rite, you may complete the widdershins dance around the circle and then the couple may focus on sexual congress. with every movement, both will focus on the goal of the rite be it casting a spell or invoking a daemon into the minds of the practitioners. in the luciferian sabbat, the couple may use autoerotic techniques to invoke the azal ucel angel, their guide of the path (higher self or true will) or a mutual focus of sexual congress to summon fo

the infernal sabbat is, the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. the infernal sabbat is one when the witches and sorcerers take to masks and imagined or visualized lycanthropy, when they are joined with the demons and other familiars around the circle, by dream or waking sabbat such is a reality which is very pertinent to the practitioner it is a vivifying and realistic experience, with results ending in the success of the desire. as an early latin tract indicates, the arras witches held numerous sexual relations with demons as described in the following from 1460- at the sabbats of the vaudois, the presiding devil took aside the neo

WESTERN MANDALAS OF TRANSFORMATION SR AL

e should do some form of preparation, such as the qabalistic cross and banishing ritual given in much of the golden dawn literature (see bibliography, or one could simply pause and say a prayer for a blessing of the work. here are two ancient benedictions given in the of occult philosophy, book 4 (p. 62-3, attributed to agrippa, but probably written by one of his students: 1. after the casting of the circle of protection, repeat the biblical phrase "thou shalt purge me with hyssop, o lord and i shall be clean; thou shalt wash me and i shall be whiter than snow" 2. then light the incense attributed to the sphere or planetary energy being invoked and say "the god of abraham, god of isaac, god of jacob, bless here the creatures of these kinds, that they may fill up the power and virtue of the

f the second letter, beth. because tiphareth lies at the end of the third letter, gimel, case points out that this sephira was brought into manifestation before chesed or geburah, the fourth and fifth sephiroth (see tree diagram on page 2. the symbol of tiphareth, the hexagram, is also called the star of the macrocosm because lines drawn from its center to its six points and intersections divides the circle into the twelve houses of heaven, and thus it is a symbolic map of the universe. when we use the golden dawn banishing ritual (see regardie's middle pillar) and say the affirmation "behind me shines the six-rayed star" we are implying that all powers represented by the hexagram are behind us, or backing us up. it will be noticed that when the hexagram is laid on the tree, it not only in

(fusion. as the eighth planetary chakra it may be likened to the eighth heaven of the gnostics. it is this chakra that forms the gateway to other universes, and in this sense can be compared to the singularity of modern physics, a boundary point beyond which lies a different understanding of reality altogether. the astrological glyph of pluto represents the universalized upreach of soul embracing the circle of spirit while resting on the cross of matter (see figure 12-c. at the singularity matter leaves the physical universe altogether and influences emanating from it are beyond the power of science to predict in any figure 12-c way, even theoretically. it is the closest thing science has discovered to something akin to the supernatural. yet it is this wheel upon which turns all of the oth

at a b flat b zodiacal sign letter color tone planet saturn sun mars jupiter venus moon mercury pluto letter tau resh peh kaph daleth gimel beth none color blue-violet orange red violet green blue yellow silver white tone a d c b flat f sharp a flat e silence figure 14-b green is the color of both nature and resurrection, and is used behind or within any triangle painted red. blue is the color of the circle and symbolizes air. it describes the sea and the sky, and it's energy, being expansive, lifts upward and outward. it is a symbol of freedom from the house of the body, reaching toward infinity. its complementary color is orange, and it is utilized in the air signs. yellow is generally attributed to a square and represents earth. it symbolizes clarity, definition, and the ability to make

WHO ARE THE DRACONIANS

bility of looking after burnham beeches, an area of ancient groves and forests managed by the authorities in london and including an area called egypt wood. late one night in the early 1970s during heath's reign as prime minister, she was taking her dog for a walk when she saw some lights. quietly she moved closer to see what was going on. to her horror she saw that it was a satanic ritual and in the circle was the then prime minister, edward heath, and his chancellor of the exchequer, anthony barber. she says that as she watched him, heath began to transform into a reptile and she said that what surprised her was that no-one in the circle seemed in the least surprised "he eventually became a full-bodied reptiloid, growing in size by some two foot" she said he was "slightly scaly" and "spo

WICCA WITCHCRAFT TODAY

a collection of? magical instruments and charms. these studies led me to spiritualist and other societies, and i met some people who claimed to have known me in a past life. here i must say that, though i believe in reincarnation, as most people do who have lived in the east, i do not remember any past lives, albeit i have had curious experiences. i only wish i did. anyhow, i soon found myself in the circle and took the usual oaths of secrecy which bound me not to reveal any secrets of the cult. but, as it is a dying cult, i thought it was a pity that all the knowledge should be lost, so in the end i was permitted to write, as fiction, something of what a witch believes in the novel high magic's aid (1) this present volume has the same purpose, but deals with the subject in a factual way

essed 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 sermons, mock or otherwise, and no absolution or hosts save for the cake and wine mentioned. incense is used, but this has a practical purpose. there is no praise or homage to the de

reason or another they keep the names of their god and goddess a secret. to them the cult has existed unchanged from the beginning of time, though there is also a vague notion that the old people came from the east, possibly as a result of the christian belief that the east is the holy place whence everything came. in this connection it should be noted that witches start in the east when forming the circle, and the representative of the god or goddess usually stands in the east. this may simply be because the sun and moon rise in the east, because of the position of the altar, or for some unknown reason, since actually the main invocations are towards the north. i have been given no reason for this; but i have an idea that in the old days they thought their paradise lay in the north, as t

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 represent one) is placed in the middle of

he 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 represent one) is placed in the middle of the circle, spirit is put in and ignited. various leaves, etc, are cast in. then the priestess stands by it in the pentacle (goddess) position. the high priest stands on the opposite side of the cauldron, leading the chant the others stand round in a circle with torches. they are lighted at the burning cauldron and they dance round in the 'sunwise' direction, i.e. clockwise. the chant i heard was

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

tu es by w. wyn n wes tcott his number has a perfect and notable character and was highly esteemed by most nations of antiquity. almost all the twelves will be found to be allied, either obviously or in a concealed manner, with the signs of the zodiac, twelve signs or partitions of the great circle of the heavens twelve 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. t

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ct microcosm, even as the clouds obscure the sun; for of such as make ascent to the most divine of speculations in a confused and disordered manner, with unhallowed lips, or unwashed feet, the progressions are imperfect, the impulses are vain and the paths are dark. although destiny, our destiny, may be "written in the stars" yet it was the mission of the divine soul to raise the human soul above the circle of necessity, and the oracles give victory to that masterly will, which "hews the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets speaks the master words of knowledge" the means taken to that consummation consisted in the training of the will and the elevation of the imagination, a divine power which controls consciousness "relieve yourself to be abo

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

lating within itself, and that this is its true, living concept.282 avoiding the extremes of either collapsing the difference between time and eternity or setting them in diametric opposition, schelling conjures a temporal eternity that is at the same time an eternal temporality.283 the boundless freedom of the absolute being expresses itself in the perpetual alteration of the abyssal will within the circle of becoming, the inner life that incessantly gives birth to itself and again consumes itself. through that constant retreat to the beginning and the eternal recommencement, it makes itself into substance in the real sense of the word (id quod substat, into the always abiding. it is the constant inner mechanism and clockwork, time, eternally commencing, eternally becoming, always devouri

ssarily implies circularity of reasoning. as ricoeur succinctly expressed it, time becomes human to the extent that it is organized after the manner of a narrative; a narrative, in turn, is meaningful to the extent that it portrays the features of temporal experience. 332 the narrative structuring of time by the temporal structure of narrative would seem to lead hermeneutically to an inversion of the circle, whereby the end is read from the beginning and the beginning from the end. upon closer inspection, however, we observe that recapitulation is not dependent on sequential coherence. on the contrary, narrated time, in its cyclicality, revolves about the poles of memory and expectation. thinking time/ hermeneutic suppositions 49 future is retained in the protentionally envisaged past; ret

ght hiddenly manifest in the eternal enfolding of the temporally unfolded light. time proceeds timelessly from the beginningless inception of the origin coterminous with the before that has no after but the after that has no before. we can gain a better sense of this notion of time-that-is-no-time from the following remark of david ben yehudah he-hasid, another kabbalist who may have been part of the circle responsible for the early stage of the literary production of the zoharic anthology:220 the secret of the venerable prayer is that it grows stronger, and it ascends from sefirah to sefirah until it reaches the will [rason] that is conjoined to keter. therefore it is said at the end [of the prayer] yihyu le-rason imrei fi (ps 19:15. when prayer reaches the place of the will [meqom ha-ras

ntification of wisdom as torah the first stirring that is the trace of what came before, the beit that begins torah, the time of beginning in the beginning of time. the correlation of beginning and sha ashu a underscores the temporal comportment of the primal ecstasy, which, quite literally in the kabbalistic symbolism, is an ek-stasis, standing out, an elongation of the line to be encompassed in the circle.86 the connection between time and sha ashu a is already intimated in the verse from proverbs wherein wisdom describes herself as being the delight before god every day, sha ashu im yom yom, and playing before him in every moment, mesaheqet lefanav be-khol et. insofar as wisdom was frolicking before god from the beginning indeed, the beginning is nothing but this frolic sha ashu a bears

ce, we would do well to mull over the relationship between the messiah and the middle. should we not expect the messiah at the end? what has the messiah to do with mem? can the middle give an account of the end without necessitating the end of the middle? what is underway from before to after? messianic expectation awaiting the end is entwined with the point that belongs squarely in the middle of the circle. this we learn from the final mem, whose quadrangular shape marks the way to discern the nature of teshuvah, repentance, the promise of return sheltered within the hope of sending forth. to grasp more fully the sway of this symbol, we must be attentive to the image of the mother s womb whence the entrusting of time comes back in the giving before, the for/giving,67 for the key that allo

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

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

d to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand luciferian circle (page 6 of shades of algol) as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith "i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spirit! from the south, i invoke the force of thoth, whose lamp illuminates my path 4 let the fires of wisdom and self-di

the luciferian work, the practitioner is focusing on widdershins around the triple hermetic circle, or one of his or her own design, from which the quarters may be called. the grand sabbatic circle may be employed also to effective and concise approach to this magick of 7 self-initiation and transformation. in regard to egyptian and medival daemonic summons, a connection therein may be observed. the circle casting is one of which the individual proclaims his and her mastery over their own being, that by moving widdershins around the circle will enflame the self during invocation; that is to envision each manifestation via minds' eye with each call. for instance, when one calls south, they would envision the fire djinn, in the north, seth. this is the key to the success of magical work; th

t. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon your essence in this noon

es. 13 this is the sigil of dream control and astral projection. the witches sabbat is explored in its language of magickal awakening. the dream gateway to the sabbat is the very essence of a gathering of spirits, when the trance by dream is gathered by ones created and ancestral familiars passed from the spirit world to the physical. the sabbat itself is meant to be an encircling or ensorcerling the circle of creative symbolism, from which the gnosis grows in the shadows and shall be cultivated by those within the arte. to attend the sabbat, one must pass the self-initiation of advancing ones magical ability. this takes instinct, desire and focus, not to mention passing the many tests presented by the guardians of the path. one must be strong to walk the sabbatic path, but even more stron

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ain moving by 6 to right "from the plain cross, which equals th.4, proceed counting in each case forward as by numbers giving: this yields the name thahaaothe for the earth tablet "count here not by 4 or 6, but by numbers given to right if over; to left if under "from the twelve-rayed circle, we begin with the middle circle on the sigillum, the greek omega, for the number of rays is twelve around the circle to give: this yields ohoohaatan for the fire tablet "count 12 in any case neglecting the numbers over or under, always forward" at this point, i would mention that only one of these four names are to be found in the dee manuscripts that i have examined: thaaoth, representing the planet mercury. i had first assumed that they were purely a golden dawn manipulation of dee's work. now i hav

thy kalender, because thy kalender is god. in the ground of thy tablets thou wilt find my name. note in the tabula collecta i took the 3rd letters out of the names, it is to wit out of the 49th name. write 7, 30, 25, 44, 37, 35, 46" refer to the round tablet of the bonorum in figure 48 and notice the numbers on the inside circle. starting at number seven, take the third letter from the inside of the circle [e.g, the third letter of basledf is s eds] using the third numbers from the inside from the above-numbered sequence, the word solgars is formed "add the first and last numbers together, it maketh 53 [e.g, 7+46=53 edsj let that be the center of the rest. the talisman is to be made of lead. it prevaileth as a cure against such infections" when dee asked how it was to be used, this was th

ates to saturn. this association differs from those of rudd and westcott but i feel that it is the correct one. the order they were received relates to the bonorum planetary association. the tablet of 40 squares to venus; the v tablet in square and circle to the sun; the 12 squared tablet to mars; the 24 squared tablet to jupiter; the 32 squared tablet to mercury; the 36 squared tablet to saturn; the circle with a dot in a center, within a square to the moon. it is also important to mention the golden dawn numbering system (gematria) of enochian letters, since just about everybody else has. there has never been an official gematria, though some have tried to insist that there is. some years ago, i found a brief scribble by campbell, who had started to work out a gematria system. i found 11

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e swallowed thereby. the 26th path of the sepher yetzirah is called the renewing intelligence, and all renovation in the world is said to be operated therewith. we come in this manner to recognise another aspect of the symbol, as a counterpoise to the previous memorials. satan is also god's emissary; he is life unregenerated, nature on the lower side, which is red in tooth and claw. he answers to the circle of necessity, blind force, and the bondage represented by the chained figures shown beneath his altar in the drawing. remember, 0 prater, that you are following the path of liberation, but that liberation is according to law. it is for this reason that there is a seal upon the gate of ayin, and that seal is not broken. if you begin by keeping the law, you will end by understanding it. t

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

colour in all four quadrants. so, for example, if you were carrying out a fire spell, you could use four red (or gold or orange) candles and begin the ritual facing south. some practitioners invoke fire to conquer floods and water to conquer drought but i believe that each element can most effectively counter excesses of itself. light elemental candles after the altar candles, after you have cast the circles but before lighting any wish or astrological candle. begin in the north, with a green candle. green green is for earth and the north, midnight and winter. a green candle is placed at what would be the 12 o'clock position on a clock, aligned with magnetic or a symbolic north. earth is the element of order, both in nature and institutions such as the law, politics, finance, health and ed

erview* take three small dishes of dried sage, rosemary and thyme, the herbs of memory and concentration* choose a book, a manual or notes you have made, to symbolise what you need to know or remember* scatter in turn a circle of each herb round the book, beginning with sage as the innermost circle, then rosemary and finally thyme, saying: sage, rosemary, thyme, let this knowledge now be mine, in the circles three, memory increased be* gather the three circles of herbs into a small purse or sachet. keep it with you while you study and place it under your pillow at night so you may learn while you sleep. you can also take it to an examination. a spell to get a job* find or write an advertisement for a job you have seen in the newspaper or employment agency or for one you would like. if you

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ust be clean, and a double circle of flour drawn about thee. and there should be no altar, but only the new bowl with the three carven signs on it. and the conjuration of the fire should be made, and the sacrifices heaped thereupon, into the burning bowl. and the bowl is now called aga mass ssaratu, and to be used for no other purpose, save to invoke the watcher. and the bowl must be lain between the circles, facing the northeast. and thy vestments should be black, and thy cap black. and the sword must be at hand, but not yet in the ground. and it must be the darkest hour of the night. and there must be no light, save for the aga mass ssaratu. and the conjuration of the three must be made, thus: iss mass ssarati sha mushi lipshuru ruxisha limnuti! izizanimma ilani rabuti shima ya dababi! d

ALEISTER CROWLEY LIBER 777

cross. below a fair youth rises from a sacrophagus in the attitude of the god shu supporting the firmament. on his left a fair woman, her arms giving the sign of water an inverted c on the breast. on his right a dark man giving the sign of fire an upright b on the forehead. line 32. an ellipse, composed of 400 lesser circles. at the corners of the card a man, an eagle, a bull, and a lion. within the circles a naked shining figure in the sign of earth right foot advanced, fight hand advanced and raised, left hand lowered and thrown back. the hands grip each a ray of dazzling light, spiril, the right hand being dextro- and the left hand l vo-rotary. a red scarf conceals the fact of male genital organs, and suggests by its shape the letter k. such is the conventional hieroglyph. 41 appendix

ALEISTER CROWLEY EQ I 5

gos being formulated by the qabalah, because the stars, are all letters of the holy alphabet, as it was said in a former aethyr) arise! move! and appear! before the covenant of his mouth which he hath shewn unto us in his justice("the covenant" is the letter aleph "his mouth, p "his justice, lamed; and these add up again to aleph, so that it is in the letter aleph, which is zero, thus symbolizing the circles of the aethyrs, that he calleth them forth. but men thought that aleph was the initial arr, cursing, when it was really the initial of achd, unity, and ahbh, love. so that it was the most horrible and wicked blasphemy of the blackest of all the black brothers to begin barashith with a beth, with the letter of the magician. yet, by this simple device, hath he created the whole illusion

ALEISTER CROWLEY EQUINOX EQ I 1 2

otive of religion has given birth to many beautiful pieces of literature, and the poets have never tired of singing variations on the theme of 'hail, mary. this little book is best described here as a collection of such variations. they are written with an engaging simplicity and fervour of feeling, and with a graceful, refined literary art that cannot but interest and attract many readers beyond the circles of such as must feel it religiously impossible not to admire them. the "daily telegraph" says:"in this slight volume we have the utterances of a devout anonymous roman catholic singer, in a number of songs or hymns addressed to the virgin mary. the author, who has evidently a decided gift for sacred verse and has mastered varied metres suitable to her high themes, divides her poems int

ALEISTER CROWLEY EQUINOX EQ I 2 2

was understood by the g. d. as such. description: the device is contained within a circle, concentrically doubled to present a narrow outside ring. within are seven identical circles, six tangent to the outer ring and a central seventh tangent to the outer six. the six circles are arranged such that there is one circle at top, one at bottom and two to each side. the following hebrew words are in the circles: central- hb:taw hb:resh hb:aleph hb:peh hb:taw. the top circle- three tightly nested included circles with one to top and two to bottem: top- hb:resh hb:taw hb:koph, right below- hb:heh hb:mem hb:koph hb:chet, left below- hb:heh hb:nun hb:yod hb:bet. the remaining of the seven intermediate circles, proceeding from already described top in a clockwise direction: 2nd- hb:dalet hb:samekh

b:chet hb:tzaddi hb:nun. all four circles on the pillars have four tendrils each extending out like an "x" with three leaves at the end of each. there are three circles on the lower arm. the top has hb:taw hb:resh hb:aleph hb:peh hb:taw. the middle has hb:dalet hb:vau hb:samekh hb:yod. the bottom has hb:taw hb:vau hb:koph hb:lamed hb:mem. the top and middle circles have the same tendrils found on the circles on the pillars, the bottom does not. a crowned male semi-nude has his head on the top circle and his feet on the middle- his arms are extended cruciform and the feet are one-behind-the-other. he wears a loin girdle or cloth. a fully nude woman stands in the lower circle, and her crowned head touches the bottom of the middle circle. her arms are posed as though to hold up a ceiling leve

ALEISTER CROWLEY EQUINOX EQ I 2 3

otive of religion has given birth to many beautiful pieces of literature, and the poets have never tired of singing variations on the theme of 'hail, mary' this little book is best described here as a collection of such variations. they are written with an engaging simplicity and fervour of feeling, and with a graceful, refined literary art that cannot but interest and attract many readers beyond the circles of such as must feel it religiously impossible not to admire them" the "daily telegraph" says "in this slight volume we have the utterances of a devout anonymous roman catholic singer, in a number of songs or hymns addressed to the virgin mary. the author, who has evidently a decided gift for sacred verse and has mastered varied metres suitable to her high themes, divides her poems int

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

pilgrim through the hall of ignorance corresponds to the period of "egoic inertia" during this period, the permanent atoms are the most noticeable points of light in the lotus; they constitute the "energy feeders" of the petal. later, as the pilgrim on the physical plane becomes more active and the egoic lotus is consequently unfolding with greater rapidity, the stage of mobility supervenes, and the circles commence their revolution. finally, when the man treads the path and his purpose is intensified, the central bud unfolds, the revolution is unified, and through the raying forth of the fires of the jewel, a specific rhythm is imposed upon the lotus, and its energies are stabilised. this rhythm is diverse according to the type of monad concerned, or the nature of the planetary logos of

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

so familiar, are the cosmic physical, and that the one we know the best is the densest of the seven hence so much of our struggle and difficulty. from "the silence which is sound, the reverberating note of shamballa" the sound focusses itself either in the spiritual triad or in the ashram, according to the status of the initiate and whether he is high in the ashramic circles, or still higher, in the circles through which radiates the light from the council chamber. in the first case, it will be the heart centre which responds to the sound, and from thence the whole body; in the second case, consciousness has been superseded by a still higher type of spiritual recognition, to which we have given the inadequate name of identification. where the sound has been registered in the heart of the

BLACK WITCHCRAFT

rian witchcraft is seth-an, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which is the very essence of our being. when azazel or lucifer brought to cain the black flame of consciousness, this was as too set s gift to mankind. by working in the circles of luciferian craft, you are merely fulfilling your ancient heritage. while some choose paths less dangerous than this; the reality of witchcraft as a luciferian gnosis cannot be denied. the great work in reference to set is for the magician to seek divinity, that is awareness, individuality and personal power. by believing in yourself rather than something higher than you (the only hi

BLAVATSKY H P ANTHROPOGENESIS

n" is neptune, the symbol of atlantean magic. to demonstrate the negation the reader is asked to examine the symbolism of the serpent or the dragon under its several aspects- the sidereal and cosmic glyphs. every astronomer- besides occultists and astrologers- knows that, figuratively, the astral light, the milky way, and also the path of the sun to the tropics of cancer and capricorn, as well as the circles of the sidereal or tropical year, were always called "serpents" in the allegorical and mystic phraseology of the adepts. this, cosmically, as well as metaphorically. poseidon is a "dragon "chozzar, called by the profane neptune (peratae gnostics; the "good and perfect serpent" the messiah of the naaseni, whose symbol in heaven is draco. but one ought to discriminate between the charact

BUDGE E

ch is called tebat-neteru-s sacred texts egypt ehh index index previous next p. 161 chapter viii. the eighth division of the tuat, which is called tebat-neteru-s. the scene that illustrates the eighth division of the tuat, which is passed through by the sun-god during the eighth hour of the night, is introduced by four lines of text which read "the majesty of this great god taketh up its place in the circles of the hidden gods who are on their sand, p. 162 and he addresseth to them words in his boat whilst the gods tow him along through this city by means of the magical powers of the serpent mehen. the name of the gate of this city is aha-an-urt-nef. the name of this city is tebat-neteru-s. the name of the hour of the night which guideth this great god is nebt-usha" the circles of this div

CASE PAUL F THE BOOK OF TOKENS

nies, where now they are assailed by strident discord. so shalt thou become a partaker in the bliss of mine experience of the universe, a joy unknown to those of unperfected soul whose time of realization is not yet at hand. comment on beth* beth, pronounced bayth. transcribed as" b. the number 2. meaning: house. the transparent intelligence. the ten "lights" are the ten sephiroth, represented by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, understanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

colour in all four quadrants. so, for example, if you were carrying out a fire spell, you could use four red (or gold or orange) candles and begin the ritual facing south. some practitioners invoke fire to conquer floods and water to conquer drought but i believe that each element can most effectively counter excesses of itself. light elemental candles after the altar candles, after you have cast the circles seite 50 wicca01.txt but before lighting any wish or astrological candle. begin in the north, with a green candle. green green is for earth and the north, midnight and winter. a green candle is placed at what would be the 12 o'clock position on a clock, aligned with magnetic or a symbolic north. earth is the element of order, both in nature and institutions such as the law, politics, f

erview* take three small dishes of dried sage, rosemary and thyme, the herbs of memory and concentration* choose a book, a manual or notes you have made, to symbolise what you need to know or remember* scatter in turn a circle of each herb round the book, beginning with sage as the innermost circle, then rosemary and finally thyme, saying: sage, rosemary, thyme, let this knowledge now be mine, in the circles three, memory increased be. seite 173 wicca01.txt* gather the three circles of herbs into a small purse or sachet. keep it with you while you study and place it under your pillow at night so you may learn while you sleep. you can also take it to an examination [insert pic p284- a spell to get a job* find or write an advertisement for a job you have seen in the newspaper or employment a

COSIMANO CHARLES ELEMENTARY PSIONICS

the string so it is a comfortable length, usually between 12 and 18 inches, and cut it and place a small knot at the end so it does not unravel. voila! you have a pendulum and it works too. now as you work with the pendulum you will discover that it has four basic movements, back and forth, side to side, cirlce right and circle left. sometimes it gets weird and swings on a diagonal and sometimes the circles become eliptical, but those are the basic things a pendulum does. and that is all that it does. oh yes, sometimes it just sort of jiggles and doesn't move at all. the trick is learn what these movements mean. the pendulum basically answers simple questions in one of three ways. yes, no, i haven't the foggiest idea what the hell you're talking about. with the right charts, it can give m

DAVID ICKE CHILDREN OF THE MATRIX

on continued. after the orientation, i walked outside and found this woman sobbing and shaking in the arms of another participant. i intruded and said i wanted to know why she was looking up with that look on her face. she didn't want to say, but with repeated assurance from me she told me. she had seen guiffreda 'turn' into a lizard! the other guy said guiffreda had the nickname of lizard man in the circles around fema and he has a skin disease that makes his skin look like scales "i had forgotten about this experience until i read david's book. it was just one of those odd things that didn't make sense. now it does..i was in quite a bit of shock when i finally made all the connections. so, what more can i say? i don't just believe it's real, i 'know' it is. unless, of course, i want to d

DAVID ICKE THE BIGGEST SECRET

he solar system. when vibratory waves movingoutward from the plates centre meet waves moving in the other direction, a so-calledstanding wave is formed as the two collide. this causes the particles to build up andcreate a series of concentric circles. these will be equally spaced if single frequenciescollide with each other, but if, as with the solar system, a spectrum of frequencies areinvolved, the circles will be unequally spaced in accordance with the vibrationalpressures. place an object on these vibrating circles of particles and it will begin to orbitthe centre of the plate, carried by the energy flow caused by the vibrational interactions.heavier objects placed anywhere on the plate will be drawn to one of these concentriccircles and these objects will themselves form wave patterns

DION FORTUNE MYSTICAL QABALA

e that it is an amazingly adequate representation; we use it as the engineer or the mathematician uses his sliding-rule, to scan and calculate the intricacies of existence, visible and invisible, in external nature or the hidden depth of the soul. 3. it is represented, as will be seen from diagram iii, as a set of ten circles arranged in a certain pattern, and connected among themselves by lines. the circles are the ten holy sephiroth, and the connecting lines are the paths, twenty-two in number. 4. each sephirah (which is the singular form of the word of which sephiroth is the plural) is a phase of evolution, and in the language of the rabbis they are called the ten holy emanations. the paths between them are phases of subjective consciousness, the paths or grades (latin, gradus, step) by

ts some of them, who have made the tree of life their instrument of spiritual development and magical work. this is the modern qabalah, the [page 38] alchemical qabalah as it has sometimes been called, and it contains all manner of things beside traditional rabbinical lore, as will be seen in due course. 6. let us now consider the general lay-out and significance of the tree. it will be seen that the circles which represent the sephiroth are arranged in three vertical columns (see diagram i, and that at the head of the centre, higher than any other, forming the apex of the topmost triangle of sephiroth, is the sephirah kether, to which we referred in the previous chapter. to quote again the words of macgregor mathers "the limitless ocean of negative light does not proceed from a centre, fo

DONALDTYSON VAMPIRES

ff disease. the vampire and his or her victim can be recognized by their relative energy levels, by the subservience of the victim and dominance of the vampire, and by the colors and strengths of their auras (the aura of a psychic vampire is bright, flaring, florid, and feverish; the aura of the victim is dark, dirty, grey, spotted, and weak. the third type of true vampire is little known outside the circles of the hermetic arts. it is a type of parasitic spirit that feeds upon the vital energy of human beings. these spirit vampires are known by various names. often they adopt the opposite sex to their victim, since sexual energy is a highly concentrated food source, equivalent to sugar for the spiritual vampire. when these spirits do not assume human form they are called larvae. when they

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ision talk shows and serving as a favorite of celebrities. while he continued to pursue his work, his investigations were considered unreliable, in great part due to his faulty historical data. it was quite otherwise in budapest (and at this time hungary was then part of the larger austrian empire. here a considerable amount of interest was awakened, and many persons of note began to take part in the circles that were being formed there. among these persons were anton prohasker and dr. adolf grunhut. at length a society was formed, and baron edmund vay was elected president. a mr. lishner, of budapest, built a seance room, which the society rented. at that time there were some 110 members, all professing christians. vay served as the honorary president, and grunhut as the active president

e dr. justinus kerner, in an incredibly short time, and employed, in marking the more than a hundred points into which this circle was divided, no compasses or instruments whatever. she made the whole with her hand alone, and failed not in single point. she seemed to work as a spider works its geometric diagrams, without a visible instrument. i recommended her to use a pair of compasses to strike the circles; she tried, and made immediate blunders. william howitt, who had the gift of automatic drawing for five years, wrote on this point: having myself, who never received a single lesson in drawing, and never could draw in a normal condition, had a great number of circles struck through my hand under spirit influence, and these filled up with tracing of ever-new invention, without a thought

studied in light of the alignments its stones might offer to various prominent planetary bodies. alexander thom, who pioneered such study, did very accurate measures of the remaining stones, and has suggested they demonstrate a quite sophisticated knowledge of the moon s movements. others have noted that so many stones are missing that determining alignments is quite difficult if not impossible. the circles were probably places in which a large number of the people in the surrounding countryside gathered, but their essential functions remain a matter of widespread speculation. sources: brown, peter lancaster. megaliths and masterminds. new york: charles scribners s sons, 1979. encyclopedia of occultism& parapsychology. 5th ed. avebury 133 burl, aubrey. rings of stone. new haven, conn: tic

als are also seen as acts that raise, focus, and direct energy to a specific purpose such as the healing of someone or the gaining of some particular favor. in such thinking, the sphere or circle is seen as a container that holds the energy so raised until the ritual s climax, when it is sent forth to do its work. in modern neo-paganism, where worship predominates over magic, the idea of creating the circles as the creation of sacred space, apart from the mundane world, predominates. sacred space is, or becomes, space in which the veil dividing the common everyday world from the realm of spirits is thin and communication is possible. while some sacred space is defined by the environment, a particularly beautiful or striking spot, it can be created anywhere. in the pantheistic pagan world

reality of spirits and the marvellous phenomenon of their direct writing, originally published early in the history of spiritualism in french in 1857, gave directions for forming a circle after the american fashion. setting aside the moral conditions, which are equally requisite, it is known that american circles are based on the distinction of positive and electric or negative magnetic currents. the circles consist of twelve persons, representing in equal proportions the positive and negative or sensitive elements. this distinction does not follow the sex of the members, though generally women are negative and sensitive, while men are positive and magnetic. the mental and physical constitution of each individual must be studied before forming the circles, for some delicate women have masc

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

side of the kabalistic system, work which resembled satanism to many magicians. since grant s death, the work of the british oto has continued independently of the larger oto movement, one branch of which is headquartered in germany and one in the united states. sources: grant, kenneth. cults of the shadow. london: frederick muller, 1975. nightside of eden. london: frederick muller, 1977. outside the circles of time. london: frederick muller, 1980. king, francis. the rites of modern occult magic. new york: macmillan, 1970. new horizons newsletter encyclopedia of occultism& parapsychology. 5th ed. 1112 the new motor a strange machine constructed in 1854 by spiritualist medium john murray spear in association with another medium, charles hammond, at the instigation of the association of elec

rom 1946 to 1957 worked at various teaching and industrial positions. in 1957, he became a full-time writer of material on science, primarily chemistry and biology. in august 1955, price started a controversy by publishing an article in science magazine (the periodical of the american association for the advancement of science. he dismissed parapsychologists (then attempting to gain admittance to the circles of the aaas) with the observation that their positive results were dependent on clerical and statistical errors and unintentional use of sensory clues and claimed that all extrachance results not so explicable are dependent on deliberate fraud or mildly abnormal mental conditions. this article was quoted by newspapers and journals. it suggested various fraudulent methods used to show s

ys insisted that these frightful marks were made by a spanish girl who followed their sister about. she had her throat cut. another apparition who helped to make the marks was their mother whom they represented as reproaching her daughter with an infamous life. the fluid was several times analyzed and found to be human blood. the phenomena lasted for many months. finally the police interfered and the circles were terminated. the issue of psychic touches has actually been discussed but it is such an allusive phenomena that little can be concluded from its occurrence. it has been noted that records of such occurrences in modern seances have usually be in conjunction with other fraudulent phenomena such as apports and materializations; the mundane action of a sitter or accomplice in a darkene

FAUST

e troth that we desire, but gods will suffer it never. the youths. we re sailor-boys of gallant mood, pray further kindly tend us! we ve never had a life so good, nor can fate better send us. galatea approaches in her shell chariot. nereus it is you, my darling! galatea o sire, the delight! linger, ye dolphins! entrancing the sight! nereus they re gone already, they draw us apart, wider and wider the circles sweep. what do they care for the pain of my heart? would they but take me out over the deep! yet only one glance is so dear that it pays for the whole long year. thales hail! hail again! how blooms my joy amain! by truth and beauty i m penetrated. from water first was all created! and water is the all-sustaining! ocean, continue forever thy reigning. if thou the clouds wert sending not

d beauty i m penetrated. from water first was all created! and water is the all-sustaining! ocean, continue forever thy reigning. if thou the clouds wert sending not, wert swelling brooks expending not, here and there rivers wert bending not, and streams beginning, ending not, where then were the world, the mountains, and plain? tis thou who the freshest of life dost maintain. echo [chorus of all the circles. tis thou from whom freshest of life wells again. nereus wheeling afar, they turn apace, no more meet us face to face; in lengthened chains extended, in circles festively blended, in countless companies they career. but galatea s sea-shell throne i see ever and anon. it shines like a star the crowd among! my loved one beams through all the throng, however far, shimmers bright and clear

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

threedimensional. almost all books on the qabalah contain only diagrams of flat trees. most of those flat trees have a straight vertical trunk called the central column, flanked by two parallel side branches called the side columns, or the column of the right and the column of the left. 2" 2' 8 +5 a pattern of ten circles connected by lines is superimposed upon the three columns (see figure 3.5. the circles are known individually as sefirah (sphere) and collectively as sefiroth (spheres. 2 f #0 ten intangible sefiroth there are two very different sets of names for the same sefiroth. one rarely used set comes from the sefer yetzirah, and one widely known and used set comes from the zohar. so that the reader will get familiar with the parlance of both books, the 5' 8: h" 2: 2 2:e 8% sefirot

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

given him by the father. having thus entered into the demiurgic sphere, in which he had full power, the man saw the works of his brother, and the governors fell in love with him, and each gave to him a part in their own rule. then, having learned their essence and 23 ficino's "pimander" and the "asclepius" having received participation in their nature, he wished to break through the periphery of the circles and to know the power of him who reigns above the fire. then man, who had full power over the world of mortal beings and of animals, leant across the armature of the spheres, having broken through their envelopes, and showed to the nature below the beautiful form of god. when she saw that he had in him the inexhaustible beauty and all the energy of the governors, joined to the form of

FRATER TENEBROUS CULTS OF CTHULHU

these very traits, which set him apart from the rest of society, made him the ideal focus for the channelling of these ultra-mundane forces. notes: 1 letter no. 94, selected letters volume i, h. p. lovecraft. arkham house, 1965. 2 the call of cthulhu, the dunwich horror and others, h. p. lovecraft. arkham house, 1963. 3 the dunwich horror, the dunwich horror and others, h. p. lovecraft. 4 outside the circles of time, kenneth grant, page 296. muller, 1980. 5 the haunter of the dark, the dunwich horror and others, h. p. lovecraft. 6 he cometh and he passeth by, h. r. wakefield. 7 letter no. 610, to miss elizabeth toldridge, selected letters volume iv. arkham house, 1976. 8 letter no. 604, to clark ashton smith, selected letters volume introduction sigil magic, particularly the system deve

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

g the motivations of either of these sources may be beyond our knowledge or even our capabilities. existentially, however, it may be stated with confidence that one is dedicated to keep us in subjugation, misery and stagnation; the other to our betterment and enrichment though both at 1. see the sirius mystery by robert temple for a discussion of the sirius connection also kenneth grant s outside the circles of time discusses the matter from a magical perspective. 60 allen h. greenfield times have made claims to being our saviors. there are keys for decoding which is which for example, rituals that have been generated or handed down to the magical lodges of modern times which refer to a star or the stars directly or indirectly tend to be transformative and thus of the great white brotherho

HEAVEN HELL

ch they have are used in slaughtering any of the enemies of ra who may succeed in entering the city. on the right and left of the path of afu-ra are a number of "circles" in which dwell the "gods" who have been mummified, and for whom all the prescribed rites and ceremonies have been performed; the greater number of these gods are not well known, and their exact functions are not well understood. the circles on the right are: 1. hetepet-neb-s, 2. hetemet-khemiu, 3. hapsemu-s, 4. sehert-baiu-s, 5. aat-setekau, 6. the door tes-amem-mit-em-sheta-f. as afu-ra passes these gods their doors fly open and those within hear what he says, and they respond with cries which are like unto those of male cats, or the "noise of the confused murmur of the living" or the "sound of those who go down to the b

-amem-mit-em-sheta-f. as afu-ra passes these gods their doors fly open and those within hear what he says, and they respond with cries which are like unto those of male cats, or the "noise of the confused murmur of the living" or the "sound of those who go down to the battle-field of nu" or the "sound of the cry of the divine hawk of horus" or the "twittering of the birds in a nest of water-fowl" the circles on the left are: 1. sesheta, 2. tuat, 3. as-neteru, 4. aakebi, 5. nebt-semu-nifu, 6. the door tes-khaibitu-tuatiu. the sounds made by the gods in these resemble the "hum of many honey-bees" the "sound of the swathed ones" the "sound of men p. 156 who lament" the sounds "of bulls and other male animals" and the sound of those "who make supplication through terror (vol. i, pp. 170 ff. ne

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

asting time each week. you can only do this once a week; you cannot do it every day, and even if you just want to do it for readings, you still must limit yourself to once a week. wednesday night is considered best for cards. wednesday is ruled by mercury and it has to do with inspiration and insight, so most witches utilize that evening for card spellcasting. astrology devotees will recognize in the circles' pattern a debt to their planetary lore, a common influence. true, but it doesn't mean that if you know astrology that enables you to become a witch. most reputable witches can do just about anything, and they are well-informed on astrology. my family has three generations of astrologers, but six generations of witches as far back as we can trace. the cards are most important. shuffle

e you cast the spell or make the reading, but just light it each day at the same time. you must become familiar with what each circle represents and what each card represents, and, as with everything, it's best to become creative and blend these aspects. learn to understand what it means when the ten of hearts falls into the third circle and it happens to touch a king of clubs. you must know what the circles and the cards mean, because you must blend them to suit the facts in your own life, past and future. only you know these. you must interpret things to fit your own life, because this is a very unique spell. how much your own psyche can tolerate will have to determine whether you put one card in one section or two cards in two sections. and whether or not you use twelve cards to cast th

ISIS UNVEILED

created with all the faculties of the deity, and powers far transcending those of the angelic host; for they were the direct emanations of adam kadmon, the primitive man, the macrocosm; while the present humani- ty is several degrees removed even from the earthly adam, who was tite microcosm, or 'the little world' ze'ir anphi, the mystical figure of the man, consists of 243 numbers, and we see in the circles which follow each other that it is the angels which emanated from the 'primi- 714. zolur. ni, p. 4s a; anuterdam ed. digitizecoy google the pall op adau 277 tive man' oot the sepbiroth from angels. hence man was intended from the first to be a being of both a progressive and retrogressive nature. beginning at the apex of the divine cycle, he gradually began receding from the center of

LAITMAN M THE PATH OF KABBALAH

this world over and over again. kabbalists live and feel our world and the spiritual world at the same time, and pass their knowledge and insights on to us. they say that there are many other worlds besides our own. these worlds are like circles that surround one another. our world is at the innermost circle. we call this tiny circle our universe. pa r t o n e: t h e b e g i n n i n g 41 each of the circles is a world in itself. there are five circles altogether, or five worlds. each circle can sense itself and the lower ones, but not the upper ones. for that reason we, who are in the lowest circle, can feel only our own world. but if some of us can ascend with our senses to the spiritual world, to a higher circle, we become able to feel that world, as well as the worlds below it. thus, k

LIBER 777

cross. below a fair youth rises from a sacrophagus in the attitude of the god shu supporting the firmament. on his left a fair woman, her arms giving the sign of water an inverted c on the breast. on his right a dark man giving the sign of fire an upright b on the forehead. line 32. an ellipse, composed of 400 lesser circles. at the corners of the card a man, an eagle, a bull, and a lion. within the circles a naked shining figure in the sign of earth right foot advanced, fight hand advanced and raised, left hand lowered and thrown back. the hands grip each a ray of dazzling light, spiril, the right hand being dextro- and the left hand l vo-rotary. a red scarf conceals the fact of male genital organs, and suggests by its shape the letter k. such is the conventional hieroglyph. 41 appendix

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

, and hakon is suspicious of odin. except for odin, only former human heroes appear in eiriksmal fs valholl, but hermod, presumably a god rather than a human hero, appears there in hakonarmal. finally, hakonarmal uses a number of the collective words for gods (e.g, bond, regin. as eirik had danish connections and died in england, whereas hakonarmal appears to have been intended for consumption in the circles of the hladir jarls, what we are seeing may be variation in regional belief, but it may be no more than variation that is to be expected from the work of two different poets working in different political circumstances. see also eiriksmal; gods, words for; havamal references and further reading: on eyvind and the politics of the situation, see folke strom, gpoetry as an instrument of p

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

abode in the sphere of generation and observed the works of his brother--the second mind--which sat upon the ring of the fire. and having beheld the achievements of the fiery workman, he willed also to make things, and his father gave permission. the seven governors, of whose powers he partook, rejoiced and each gave the man a share of its own nature "the man longed to pierce the circumference of the circles and understand the mystery of him who sat upon the eternal fire. having already all power, he stooped down and peeped through the seven harmonies and, breaking through the strength of the circles, made himself manifest to nature stretched out below. the man, looking into the depths, smiled, for he beheld a shadow upon the earth and a likeness mirrored in the waters, which shadow and li

es" bible of 1599. most bibles published during the middle ages contain a section devoted to genealogical tables showing the descent of humanity from father adam to the advent of jesus christ. the tree growing from the roof of the ark represents the body of noah and its three branches, his sons--shem, ham, and japheth. the nations by the descendents of noah's three sons are appropriately shown in the circles upon the branches of the tree. while such tables are hopelessly incorrect from a historical point of view, to the symbolist their allegorical interpretations are of inestimable importance. p. 95 useful to man for shade, for fruit, for medicine, for fuel, for building houses and ships, for furniture, for almost every department of life, that it is no wonder that some of the more conspic

rel, olive, myrtle, ivy, or oak, appear upon coins, sometimes encircling the symbolical figures, and sometimes as chaplets upon their heads. all these were sacred to some peculiar personifications of the deity, and significant of some particular attributes, and, in general, all evergreens were dionysiac planes; that is, symbols of the generative power, signifying perpetuity of youth and vigor, as the circles of beads and diadems signify perpetuity of existence (see symbolical language of ancient art and mythology) click to enlarge the tree of alchemy. from mus um hermeticum reformatum et amplificatum. the alchemists were went to symbolize their metals by means of a tree, to indicate that all seven were branches dependent upon the single trunk of solar life. as the seven spirits depend upon

erial and substantial until the center sphere, d 10, symbolizes the actual chemical elements of the earth. the rates of vibration are also lower as the rings approach the center. thus, the vibration of a 2 is lower than a 1 but higher than a 3, and so on in decreasing scale towards the center, a 1 being the highest and d 10 the lowest sphere of creation. while a 1, the ruler of creation, controls the circles marked a, b, c, and d, it is less than the three rings of ain soph--x 1, x2, and x3--and therefore bows before the throne of the ineffable creator from whose substances it was individualized. p. 120 also ten archdemons, corresponding to the ten archangels of briah. the black magicians use these inverted spirits in their efforts to attain their nefarious ends, but in time the demon dest

d new testaments and represents the interblending planes of being. in the right margin the seven outer circles contain the names of the planetary angels. the words in the graduated circles from the top triangle downward read (1) abyss of compassion (2) zion (3) the new heaven and the new earth (4) the new jerusalem (5) paradise (6) the bosom of abraham (7) the outer courts of the lord. from below the circles of darkness reach upward, each divine principle being opposed by an infernal opposite. the small circle on the left containing a triangle and cross is named the tree of life, and that on the right the tree of the knowledge of good and evil. in the center of the diagram is the trinity, joined with the superior and inferior planes by lines of activity. table x, figures 10-15. figure 10 s

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

sign of the ram or of the scorpion. it should be dipped in the blood of a gosling and in the juice of the pimpernel, the moon being at her full or increasing in light. dip therein also the white hilt, upon the which thou shalt have engraved the characters shown. afterwards perfume it with the perfumes of the art. with this knife thou mayest perform all the necessary operations of the art, except the circles. but if it seemeth unto thee too troublesome to make a similar knife, have one made in the same fashion; and thou shalt place it thrice in the fire until it becometh red-hot, and each time thou shalt immerse it in the aforesaid blood and juice, fasten thereunto the white hilt having engraved thereon the aforesaid characters, and upon the hilt thou shalt write with the pen of art, comme

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

amonument which encapsulated through its design and geometrythe existence of the deceased alien or semi-alien being. we knowthese monuments today, for they are the cyclopean ruins that existin almost every country of the world. others, like the complex atgiza in egypt, were constructed afterward. such edifices are nottombs but cenotaphs. these monuments of commemoration arenot to be confused with the circles, calendars, and earthworks thatwere made for utilitarian purposes.atlantis, alien visitation, and genetic manipulation101 serpents in the streets those who have been and who continue to desecrate these monuments do so to appropriatethe power of the artifacts therein and to change the frequencies that they generate for thegood of the planet. the very earth itself is adversely affected w

-circleshave been created via satellites by the microwave technology known as haarp .these circles and formations are not caused by doodling extraterrestrials with nothingbetter to do. the technology to create even the most complex crop mandalas is cer-tainly in existence, regardless of the denials of scientists and science buffs. terrencemeaden and the main experts that originally specialized in the circles are known tohave worked for top government think-tanks and laboratories (the same goes forother disinformationalists, such as carl sagan, arthur c. clarke, timothy leary, andothers) their information regarding the phenomena is inaccurate and misleading,designed to lead one away from the truth. it has become so easy for these types andtheir superiors to dupe us like this. after centurie

ONYX TABLET OF SET

the priesthood in good faith and subsequently decide that you cannot sustain the powers which have been bestowed upon you, you will be free to resign your office with honor and impunity. if, however, you deliberately move to abuse the trust and confidence which have been placed in you, it would be better had you never been born. so also it is written. and now, if you will, proceed: as evidence of the circles in which you make your influence felt, send to us the names of ten members of the church of satan whose decision to join the church was prompted by contact with you personally. if in doubt as to the extent you influenced such a decision, set forth full particulars. confirm in writing the following personal facts: full name, mailing address, residential address, business& residence tele

PHOSPHORUS

ll be expelled from toph. when the initiate has learned and demonstrated the very basics of luciferian and sabbat witchcraft as an arte, with the focus of self in the center, then the magistrate may then allow a passing unto the next gate of learning. some initiates who are natural at this gnosis will pass through quickly, while some will require a more detailed and refined purpose in this grade. the circles of initiation as grades are a magickal transformation of self. they are dynamic as they are essentially the individual becoming as lucifer and lilith the adversary. some will find the plethora and multi-cultural symbolism something they resonate with, from ancient egyptian, hebrew, persian, european and english focuses of symbolism from set as the luciferian initiator, hecate, ahriman

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ls above malchut become revealed in malchut of atzilut, which is likened to the speech of the king. it is for this reason that malchut (speech) is termed "alma d itgalia (the realm of revelation, because all the upper levels become revealed in malchut of atzilut, from the first essential heyulie desire for kindness in the essential self, through the entire chaining down (seder hishtalshelut, from the circles of desire (sefirot d igullim, until the intellect and emotions of adam kadmon, to arich anpin, and to the intellect and external emotions of zeir anpin, all the way to the external vessels and compositions of fire, water and vapor of the external "breath of the heart" of zeir anpin. this is the meaning of the verse "i am first and i am last "i am first" refers to the essence of the inf

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

greek rite, which preserves the traditions of st. john, the priests only are permitted to pronounce it. this versicle, completely kabalistic, is found in the greek text of the gospel according to st. matthew, and in several hebrew copies, as follows. the sacred word malkuth substituted for kether, which is its kabalistic correspondent, and the equipoise of geburah and chesed, repeating itself in the circles of heavens called eons by the gnostics, provided the keystone of the whole christian temple in this occult versicle. it has been retained by protestants in their new testament, but they have failed to discern its lofty and wonderful meaning, which would have unveiled to them all the mysteries of the apocalypse. the triangle of solomon 17 there is, however, a tradition in the church tha

RUBY TABLET OF SET

riest having commented that if a magus v has vision in the land of the blind, the ipsissimus has perspective. the analogy is not an inaccurate one. the church of satan came forth on the world in the year i of the age of satan, the year 1966 of the common era, and the world has never been the same since. the magus anton lavey uttered the word indulgence and the temple was almost upon us. gone were the circles and squares and in their places came to be the i through v designations. the church of satan, like its high priest and magus, was flamboyant and devil-may-care [which he did, and its membership was as varied as could be imagined. biographies of the magus anton lavey exist in a number of forms, and will not be our concern here. although they are informative reading, some are to be taken

ealed by delving into the darkness between the lines. the angles through chronological time as noted above, the nine angles as thus far discussed do not directly reflect the manifestation of their qualities in temporal existence, i.e: in the mundane space/time continuum. but as magicians we remain highly interested in this mundane world, seeking methods to enable us to influence events within it. the circles hold the keys to this kind of manifestation. the outer circle describes the cycles of nature, the unfolding of events outside the self and in the objective universe. this is where we perceive chronological, linear time and witness the chains of cause and effect. if, following logic previously established, we begin and end at the ninth angle and lay the nine points of the angles in a co

be construed two trapezoids, one contained within the inner circle and defined by the four upper points of the pentagram. this would be the link between the body and consciousness, while the other and principal trapezoid is that which is extended to the boundary of the objective universe- and which acts as the link between the psyche of the individual and the objective universe. finally there are the circles. the outer circle is that of the objective universe, while the inner circle is that of the carnal body of the individual. the seal in operation as always we must ask: what use is all this either to my initiation or to my ability to effectively interact with my environment? there are many practical uses already discovered for the seal, and i trust there will be many more discovered by t

and build a temple to our aeon [chorus] with our song we have created the temple of the self created god. hail creation [celebrant] we become as shadows passing silently by, with such magic as we work apparent to others as creations of theirs. to the world we are dead [chorus] that which is not dead may eternal lie, and after strange aeons death may die. hail death [celebrant] we are born beyond the circles of time, and through the angles bring new impulses to all the worlds. our birth is the ruin of symmetry [chorus] we rejoice in birth, for now our creativity is unlimited. hail birth [celebrant] we go to the realm of re-creation, and there we shape future aeons, so that in their creation and destruction we endure even beyond the dust of earth [chorus] we rejoice in the realm of re-creat

old beats of thunder. a vast, dark spirit approached, pale faced and robed in black. its enormous wings were like huge scythes, cleaving the air in circular slashes in its wake. i perceived that it had two heads, one above and one below, like a playing card, and it wailed piteously. i called upon the names of the governors and the spirit regained its composure, telling me that i had passed beyond the circles of the earth, coming to that blasphemous and tortuous realm whence the fragmented dualities that sustain the life of the world are wrought. he waved a hand and the clouds below me parted, revealing a world in which peace-makers and war-mongers rubbed shoulders, where armies marched and people partied. each of these people was as a puppet on strings. he waved his other hand and the clou

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

airies, elves or devas, which has played a significant role in the myths and legends of every planetary culture for centuries. on july 19 21, 2002, a three-day conference of leading crop circle investigators was held in somerset, england. andy thomas, an organizer of the meeting, commented that his 11 years of experience in investigating the enigma had convinced him of only one thing that not all the circles were made by pranksters. other than that, he stated, it was hard to say whether the phenomenon was caused by extraterrestrials, some kind of superconsciousness, collective psychokinesis (mind over matter, natural forces, or something presently beyond human awareness. most cerealogists in attendance insisted that it is relatively easy to tell the difference between circles made by hoaxe

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ions, all beyond human comprehension and imagination. after the imagery had ceased, the blackness surrounding hermes grew terrifying. a harsh and discordant voice boomed through the ether, creating a chaotic tempest of roaring winds and thunderous explosions. the mighty and terrible voice left hermes filled with awe. then from the all-powerful came seven spirits who moved in seven circles; and in the circles were all the beings that composed the universe. the action of the seven spirits in their circles is called fate, and these circles themselves are enclosed in the divine thought that permeates them eternally. hermes was given to comprehend that god had committed to the seven spirits the governing of the elements and the creation of their combined products. but because god created humans

seal. solomon fs seal was especially recommended for summoning air spirits. according to peter of abano (an occult author who lived from 1250 to 1318, this summoning should take place when the moon is waxing. abano also recommended the inscription of four concentric circles for the invocation of good spirits. this should be done in the first hour of a sunday in springtime. the names inscribed in the circles were varcan, the lord fs king-angel of the air, and tus, andas, and cynabel, who are the lord fs holy ministers. the highest angels of sunday, according to abano, are michael, dardiel, and huratapal. the north wind carries these angels, and they can be invoked by magical ceremonies employing incense made of red sanders. m delving deeper ahmed, rollo. the black art. london: arrow books

THE MAGICIAN S KABBALAH

s of the universe. in modern science, small particles are modelled by the s-matrix theory, and are seen as intermediate states in a network of interactions, where the lines (see diagram 1) are "reaction channels" through which energy flows. it shows that particles are "events" and not "things. equally, we must see kabbalah as a dynamic process, a verb and not a noun. the interaction region inside the circles of an s-matrix or the tree of life is "blurred and unspecified" as one scientist puts it. the sepher yetzirah says this of the sephiroth "their end is lost in infinity. the word of god moves in them; leaving and returning ceaselessly like a whirlwind, they execute the divine word in an instant" the paths, on the other hand, as kircher puts it, are "luminous roads by which one can attai

THE NECRONOMICON SIMON VERSION

ust be clean, and a double circle of flour drawn about thee. and there should be no altar, but only the new bowl with the three carven signs on it. and the conjuration of the fire should be made, and the sacrifices heaped thereupon, into the burning bowl. and the bowl is now called aga mass ssaratu, and to be used for no other purpose, save to invoke the watcher. and the bowl must be lain between the circles, facing the northeast. and thy vestments should be black, and thy cap black. and the sword must be at hand, but not yet in the ground. and it must be the darkest hour of the night. and there must be no light, save for the aga mass ssaratu. and the conjuration of the three must be made, thus: iss mass ssarati sha mushi lipshuru ruxisha limnuti! izizanimma ilani rabuti shima ya dababi! d

THE PATH OF KABBALAH

have to be reborn into this world over and over again. kabbalists are people who live and feel our world and the spiritual world at the same time, and pass their knowledge and insights on to us. they say that there are many other worlds other than our own. these worlds are like circles that surround one another. our world is at the innermost circle. we call this tiny circle our universe. each of the circles is a world. there are five circles altogether, five worlds. each circle can sense itself and the lower ones, but not the upper ones. for that reason we, who are in the lowest circle, can feel only our own world. but if a person can ascend with his senses to the spiritual world, to a higher circle, he becomes able to feel that world as well as the worlds below it. thus, kabbalists live

TYSON DONALD NEW MILLENNIUM MAGIC

al universe that corresponds with more or less accu- racy to the universe of manifestation. the personal universe of an individual may be conceived as a circle which overlaps all the other circles of the personal univers- es of every other living thing (since all living things share something in common, yet does not exactly correspond to any other circle (since each living thing is unique. all of the circles of the countless personal universes are contained within the larger circle of the personal universe of god. each personal universe begins with the sexual conception of its perceiver. from its point of self the new being looks out upon the universe of manifestation at the emanations from god, seeing them directly without their veil of forms. its reaction is terror and frustration, both

e things they look upon, they must also believe many other fictions destructive of the truth. the view of science is most useful in scientific matters. but in magic the old view is of more practical value. in magic the eye is an organ of immense power. through it individuals can control, and be controlled, by other individuals. it is through the eye that rays of will are most often projected into the circles of the per- sonal universe that lie beyond the sphere of the perceived self. such eye magic is very common among simple peoples of the world. in north africa and india, in the rural regions of italy and spain, and even in the more developed countries of europe, the evil eye is accepted as a reality that must either be avoided or countered with a magical act. the evil eye is no more tha

they are joined by two rays to their mixed essences; for example, the father-father aspect is linked by rays (moving in a clockwise direction) to father-mother and father-child. each two unmixed aspects is blended together, using the third as a joining medium: for example, between father-father and mother-moth- er is child-father and child-mother, c-f being nearest f-f and c-m being nearest m- m. the circles in the following illustration help to point out the various relationships: notice that all possible permutations of qualities are accounted for in the three trines. the first letter signifies the ground quality. the second indicates the tint that is applied to it. therefore, the mother-child aspect is very different from the child-mother aspect. in the first, the female nature is highl

hareth, it is pronounced the more common "adonai" two separate names are given for yesod: shaddai (almighty) and el chai (living god. the first form appears in the zohar while the second is given by the kabbalist joseph gikatilla. malkuth also has two separate names: adonai malekh (lord and king) and adon- ai ha-aretz (lord of earth. at first glance the arrangement and numbering of the sephiroth (the circles that stand for the emanations) seems arbitrary. this is not so, but it is left to the insight of the magus to see the pattern in them. the true basis for their arrange- ment has never been presented in modern texts and only hinted at in the ancient writings on the kabbalah. it may be that no occultists at the present time are aware of it. however, once perceived by the magus, it is obv

or earth. they are read out from the center of the cross: b i'.iv.i. vo- a: fire a aries, leo, sagittarius b: water v cancer, scorpio, pisces c: air a libra, aquarius, gemini d: earth 7 capricorn, taurus, virgo the three concentric circles of four signs each are ascribed to the three kinds of motion-linear, rotary, and vibratory. in astrology these motions are called cardinal, fixed, and mutable. the circles are read clockwise in a spiral out from the center of the cross, beginning with the first sign, aries- 43% y- p- a- x: cardinal (linear motion- aries, cancer, libra, capricorn y fixed (rotary motion) 0 taurus, leo, scorpio, aquarius z: mutable (vibratory motion) v gemini, virgo, sagittarius, pisces v 1 v v @irn0lxl- v this division into the four elements and the three motions is more c

TYSON DONALD SOUL FLIGHT

s and possibilities belonging to it, and then put him in charge of a spiritualistic circle. he in his turn "developed other departed personalities along the same line, they all acted upon those who sat at their seances, and "developed them as mediums; and so spiritualism grew and flourished. no doubt living members of the original lodge occasionally manifested themselves in astral form at some of the circles-perhaps they may do so even now; but in most cases they simply gave such direction and guidance as they considered necessary to the persons they had put in charge. there is little doubt that the movement increased so much more rapidly than they had expected that it soon got quite beyond their control, so that, as has been said, for many of the later developments they can only be held i

e double. sometimes before falling asleep, he saw a strange background of small, misty-blue or mauve circles that vibrated. to his young mind, they resembled a gelatinous cluster of frogs' eggs, and were on the limit of visibility. the blue circles would fill with tiny grinning faces having piercing steel-blue eyes, and fox would hear a chorus of mocking voices chant in rhythm to the vibration of the circles"'that is it, you see! that is it, you see""07 the background of blue circles persisted into adulthood, minus the faces, and occurred during many experiences of astral projection. fox also had, during his early childhood, numerous dreams in which objects seemed to be stretched or expanded. this sense that "things went wrong" sometimes intruded into his waking life. he gave the example o

toward astral projection. the dreams and impressions of being stretched resulted from partial separation of his astral double. the golden light that suffused the air is an event i have experienced during soul flight, and it indicates an astral rather than a physical perception of the scene. the faces in the blue circles, although terrifying to the young boy, were intended to call his attention to the circles and to inform him "that is it, you see"-that when he became aware of the background of nebulous blue circles, he was in a suitable mental state to see into the astral. the fairy that visited his bed adopted a non-threatening shape for the purpose of teaching him how to use his ability to see into the astral world. it appears that some higher intelligence was deliberating pushing the yo

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