Michael Wynn's Occult Reference Library
THE ELEMENTAL

Return to Occult Library Index

0 0

on top of the final pile. you are now ready to lay out the cards. h ww h y 111 turn over the first card. this card can be deemed as your significator card. the significator card is the card that best represents you at this particular time and in regard to the specific situation. in this lesson we will not develop the meanings of these cards. that will be accomplished through grade advancement, in the elemental grades. it is important to realize that this card represents your energies at this particular time. the next card that is turned over is placed directly above the significator card. this is the spiritual influence affecting you now, filtered through the element of air. air primarily represents mental or thinking operations. this card could be said to have an influence on your thought

4 7 INITIATION CEREMONY

he hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophus. honoured hegemon see that the temple is properly guarded. heg: very honoured hierophant the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of p

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e lines of salt and water. there are other variations of this, including creating your outer circle of light by walking with your candle in a broad-based holder, followed by the salt water and the incense. uncasting the circle when you have completed your spells or rituals, you should close the circle. this is done by simply reversing the casting process* thank the guardians and send the light of the elemental candles to whoever needs it* extinguish the elemental candles in reverse order of lighting. visualise the light fading and say, together with any present: let the circle be uncast but remain unbroken. merry meet and merry part and merry meet again* leave the altar candles to burn down. preparing your mind for magick as well as preparing the physical area for magick, you also need to

ngel or god acting directly from within the practitioner's body. elementals have also been associated for hundreds of years with more formal magical traditions. elementals, rather than having a permanent form themselves, are the forces or energies that give shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the origins of warnings about magical effects coming back threefold. th

d of in an environmentally friendly manner. you can, if you wish, place your banishing candle on a metal tray etched with a symbol of what you wish to remove from your life and bury that. both for ritual magick and for your informal candle spells and meditations, you will need a supply of candles in a variety of colours. i will list here astrological significances, the magical colour meanings and the elemental correspondences, so that even if you are new to magick you can begin work at once. if you are an experienced practitioner, some of the ideas may suggest new directions for your personal and coven work. the elemental candle colours each of the four elements- air, fire, water and earth- is represented by a single candle colour- yellow, red, blue and green. a coloured candle representin

as may suggest new directions for your personal and coven work. the elemental candle colours each of the four elements- air, fire, water and earth- is represented by a single candle colour- yellow, red, blue and green. a coloured candle representing each of the elements can be placed at the four main compass points around the circle to mark the quarters- east, south, west and north. you can place the elemental candles either on the edge of the circle in sturdy floor-standing holders, or on small tables or plinths at the compass points. though each element is represented by a single candle, you can use a second to increase a particular element in its own quadrant of the circle or use the elemental colour in all four quadrants. so, for example, if you were carrying out a fire spell, you coul

e polluted seas and other bodies of water this is a ritual to be carried out after dusk. it also has the effect of clearing old hurts and regrets that can hold us back from experiencing joy. a wonderful selection of garden torches and candles are now available, that can be placed in the ground for working out of doors. as you are taking away pollution, work at the time of the waning moon. blue is the elemental colour of water* place four blue candles at the four main compass points in a room or any outdoor area. the four blue compass candles can act as sentinels of light, protecting the four quarters of the circle* in the centre, place a cauldron or pot (a three-legged iron pot or any ceramic pot will do. these can often be found in antique shops, at car boot sales or garden centres, as we

ver, formal magick does have its place, for a special need or for raising spiritual awareness, or for focusing magical energies through the accumulated power of tools charged and regularly used for positive purpose. some people believe also that in ritual you tap into the energies of all those before you who have created circles of power and protection, and within them have raised and called upon the elemental qualities to bring desires and needs from the thought to the material plane. the aims of formal rituals rituals and spells at all levels cause a positive change or effect, whether for oneself, a loved one or the whole ecosystem, as they bring healing, peace, reconciliation or whatever is needed in the spell-caster's life. but over and above all these is the purpose of raising one's o

one method of releasing the power is then to bring the athame down with a swift, cutting movement, horizontally at waist level, then thrust it away from the body and upwards once more to release this power. if others are present, direct the athame towards the centre of the circle. after the ritual you can drain excess energies by pointing the athame to the ground. an athame may be used to invoke the elemental guardian spirits by drawing a pentagram (see page 203) in the air and for closing down the elemental energies after the ritual. with its cutting steel of mars, it is effective in power, matters of the mind, change, action, justice, banishing magick, protection and for cutting through inertia and stagnation. the athame is sometimes also associated with the fire element. if you don't l

e full moon. on the day after the full moon, spend them on giving happiness to others. after the ritual, dissolve the salt in sacred water and tip it into a flowing source of water to get the money energies moving. in a formal ritual for the same purpose, focus the energies by casting a formal circle, inviting the guardians of the elements (see page 200) to lend their power to the endeavour. pass the elemental tools, incense, candles and water over the salt and money, thus concentrating the energies. dissolve and tip the salt away in a tub of water that has been swirled nine times to get the power flowing as the climax of the ritual. the difference is one of degree of intensity. incense i have already described in detail the different kinds of incense and how to use them, starting on page

ts and those who seek or are required to be leaders and for those in all dangerous professions, especially involving fire, furnaces or metalwork. it is also potent for destruction of what is now no longer needed, for binding and banishing and so for protection. because it is the most powerful of the elements, it must be used only with care in a pure, calm frame of mind and for a positive purpose. the elemental creature of fire is the salamander, the mythical lizard that lives within fire (the name is nowadays given to a species of amphibious newts. the salamander offers an understanding of mystical processes and visions to inspire future paths and ventures. the colour of fire is gold, orange or red and its zodiacal signs are aries, leo and sagittarius. water water represents dusk, autumn a

inder that love may have a price, but that without it life does not have meaning. the colour of water is blue and its zodiacal signs are cancer, scorpio and pisces. the four quarters of the circle every magical circle is divided into four quarters that are in ceremonial magick called the watchtowers. the higher essences who protect the quarters are invoked as the guardians, who control and direct the elemental powers. sometimes they are called kings, sometimes devas, or they may be pictured as the four main archangels, michael, gabriel, raphael and uriel. how you perceive your guardians in the ritual circle is up to you. as with all magick, there are disagreements about which archangel represents each element. this is because angels are found in a number of different traditions and religio

d protector, and uriel as the fiery dawn in the east. however, recently i have started to use a more traditional association of raphael as the messenger in the east and uriel as sentinel of the north and i have found that this works better. do read about angels and experiment to see what suits you. i have listed source material on pages 201-2 and you can find more information on the internet. use the elemental candle colour to represent the angel you want. you can also use angels in the four quarters to invoke protection in less formal magick by lighting candles in the four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to eac

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

tagrams are remarkably easy to draw. they are created in one continuous line, moving from point to point, and ending where you began. in ritual magick, pentagrams are drawn in the air at each of the four compass directions of the circle, either with an athame, a wand or the index finger of your power hand. it is best to draw really big, strong pentagrams. pentagrams can be drawn either to attract the elemental guardians (invoking, or attracting pentagrams) or to close their energies (banishing pentagrams. there are various rather complicated ways of drawing pentagrams, but i suggest you use the basic methods given on the previous page for attracting when opening your four quarters and banishing when closing. if you wish to find out more, i recommend you read dion fortune's applied magick

but if this is not helpful, then concentrate on the magick that exists your own very special working place. let us go through a formal ritual. i have created this one for a solitary practitioner, but it adapts well for a group. a formal ritual to restore prosperity such a ritual could be used, for example, to boost employment in a town that has become an urban wasteland* set four floor candles in the elemental colours in the four main compass points of what will be the circle. the altar is in the centre* place a single large beeswax candle in the centre of the altar. arrange your tools and the four elemental substances, also on the altar, to form a square around the central candle: salt in the north, frankincense, fern or cinnamon incense in the east, a gold candle in the south, for abunda

rm a square around the central candle: salt in the north, frankincense, fern or cinnamon incense in the east, a gold candle in the south, for abundance, and a jug of water and two small dishes in the west* set the pentacle containing a honey cake in the north, and place the athame in the east, the wand in the south and the chalice of juice or wine in the west* place a ball of clay or dough within the elemental square, on a dish in front of the candle so that light shines on it* facing north, light the altar candle* take the salt from the north and stir it deosil with your athame, saying: power of new life, power of healing, power of regeneration, enter this salt, i ask, mother and father of light and love. you can substitute the names of gods and goddesses associated with success, prosperi

ABRAMELIN1

or using names and formulas on wrong occasions and in error. but also it is notable that abraham the jew (probably again with the intent of confusing lamech as little as possible) speaks only of two great classes of spirits: the angels and the devils; the former to control, the latter to be controlled; and leaves entirely out of consideration, or rather does not describe that vast race of beings, the elemental spirits, who in themselves comprise an infinitude of various divisions of classification, some of these being good, some evil, and a great proportion neither the one nor the other. evidently, also, many of the results proposed to be attained in the third book, would imply the use of the elemental spirits rather than that of the demons. no advanced adept, such as abraham evidently was

ADDTLS

33 16 23 148 9 15 148 27 4 21 31 20 1 24 3 1 20 13 24 37 15 20 1 26 40 63 48 u r i e l r i l u e i l i l i e u l i r l e i r u a d a m d a r a a r a d m a d a h o y. great cross of 36 squares, lettered in black on white, stretching through the entire tablet. 2. sephirotic calvary crosses, lettered also in black on white, in the four corners on the tablets. 3. kerubic squares, which are always in the elemental color of the tablet, and are the four squares immediately above each sephirotic cross. 4. servient squares, always in the color of the tablet, and consist of the 16 squares of each lesser angle beneath each sephirotic cross. the kerubic and servient squares on each tablet are colored in the elemental color with the letters drawn thereon in the complimentary color, on a subtle level

f the south. yellow on red. a of d c of d blue on red green on red. 3 the holy tablet of union in all they workings, the tablet of union shall be present when the (4) elemental tablets be eomployed. the tablet of union is attributed to the top point of the pentagram and it be attributed unto m. let the z.a.m. be aware that certain letters may be employed in combination with specified letters from the elemental tablets to formulate certain names contain a higher degree of potency than when an angelic name is formulated from the elemental tablet above. the tablet of union containeth (20) squares. let the z.a.m. contemplate the order in which these names are arranged in relationship to the permutation of the tetragrammaton: exarp a y hcoma c h nanta, b h bitom d w w h h y is the permutation b

ah. 23 kerubic squares of the lesser angles: triangle no. 1: tarot card of lesser angle. triangle no. 2: elemental emblem of tablet. triangle no. 3: kerubic symbol answering to letter of name. triangle no. 4: elemental emblem of lesser angle. no. 1 will agree with the coloring of no. 3 always. that is, the color will be that of the element of the court card corresponding to the kerub. no. 2 shows the elemental color of tablet. no. 4, elemental color of the lesser angle. servient squares: triangle no. 1: element of great tablet with astrological attribution. triangle no. 2: elemental emblem of letter ruling the column with tarot trump. triangle no. 3: elemental emblem of lesser angle with geomantic figure. triangle no. 4: elemental emblem of letter ruling rank with hebrew of letter correspo

ADEPTUS MINOR INITIATION

the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated force of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years i shall open. the door is guarded by the elemental tablets and by the kerubic emblems" chief "to 120 years are referred symbolically the five grades of the first order, to the revolution of the powers of the pentagram, and also the five preparatory examinations for this grade. it is written 'his days shall be 120 years' 120 divided by 5 equals 24, the number of hours in a day and of the thrones of the elders in the apocalypse. furthe

esidence in germany, he initiated three of his former monastic brethren, fraters g.w, i.a. and i.o, who had more knowledge than many others at that time. and by these four was made the foundation of the fraternity in europe" 16 "these worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which is that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book "m" were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, an

d circular altar stands over it. other adepts outside tomb as before. on the altar are replaced rose cross, cup of wine, chain and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the 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

ALEISTER CROWLEY BOOK OF LIES

nd on their daggers they hold aloft the bleeding heart of earth. upon the earth lies water, sensuous and sleepy. above the water hangs air; and above air, but also below fire-and in all-the fabric of all being woven on its invisible design, is alpha-iota-theta-eta-rho [182] book of lies get any book for free on: www.abika.com 179 commentary( pi-digamma) the number 86 refers to elohim, the name of the elemental forces. the title is the sanskrit for that, in its sense of "the existing. this chapter is an attempt to replace elohim by a more satisfactory hieroglyph of the elements. the best attribution of elohim is aleph, air; lamed, earth; he, spirit; yod, fire; mem, water. but the order is not good; lamed is not satisfactory for earth, and yod too spiritualised a form of fire (but see book 4

ALEISTER CROWLEY LIBER 777

amsu, and is said to have been the god of apu (panopolis. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the earth, aleister crowley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the general and particular method of preparation of the furniture of the temple and the inst

remains no secret veiled in nature. he cries that name of god which throughout history has been echoed by one religion to another, the infinite swelling paean i.a.o<beast and with his number 666, so that he who invokes the former invokes also the latter. also with aiwaz and the number 93. see chapter v> 15 chapter ii the formulae of the elemental weapons. before discussing magical formulae in detail, one may observe that most rituals are composite, and contain many formulae which must be harmonized into one. the first formula is that of the wand. in the sphere of the principle which the magician wishes to invoke, he rises from point to point in a perpendicular line, and then descends; or else, beginning at the top, he comes d

justment. i have preferred the exoteric attributions, which are sufficiently informative for the beginner> after the magician has created his instrument, and balanced it truly, and filled it with the lightnings of his will, then is the weapon laid away to rest; and in this silence, a true consecration comes. the formula of alim it is extremely interesting to contrast with the above the formula of the elemental gods deprived of the creative spirit. one 25 might suppose that as alim, is the masculine plural of the masculine noun al, its formula would be more virile than that of alhim, which is the masculine plural of the feminine noun alh. a moment's investigation is sufficient to dissipate the illusion. the word masculine has no meaning except in relation to some feminine correlative. the w

. in this way the projection of the "astral" or body of light may be made absolutely tangible and practical. at the same time, the magician must realise that in undertaking the karma of any elemental, he is assuming a very serious responsibility. the bond which unites him with that elemental is love; and, though it is only a small part of the outfit of a magician, it is the whole of the outfit of the elemental. he will, therefore, suffer intensely in case of any error or misfortune occurring to his protegee. this feeling is rather peculiar. it is quite instinctive with the best men. they 90 hear of the destruction of a city of a few thousand inhabitants with entire callousness, but then they hear of a dog having hurt its paw, they feel weltschmertz acutely. it is not necessary to say much

ny living being is a storehouse of energy varying in quantity according to the size and health of the animal, and in quality according to its mental and moral character. at the death of the animal this energy is liberated suddenly. the animal should therefore be killed<blessed and merciful of all deaths, for the elemental spirit is directly built up into godhead- the exact goal of its efforts through countless incarnations. on the other hand, the practice of torturing animals to death in order to obtain the elemental as a slave is indefensible, utterly black magic of the very worst kind, involving as it does a metaphysical basis of dualism. there is, however, no objection to dualism or black magic whe

t was from the hermits of the thebaid> 101 the magician must therefore take the utmost care in the matter of purification "firstly, of himself "secondly, of his instruments "thirdly, of the place of working. ancient magicians recommended a preliminary purification of from three days to many months. during this period of training they took the utmost pains with diet. they avoided animal food, lest the elemental spirit of the animal should get into their atmosphere. they practised sexual abstinence, lest they should be influenced in any way by the spirit of the wife. even in regard to the excrements of the body they were equally careful; in trimming the hair and nails, they ceremonially destroyed<
ce who was bewitching brethren. he merely walked to the door of her room, and drew an astral t("traditore, and the symbol of saturn) with an astral dagger. within 48 hours she shot herself<adept here in question was therefore obliged to incorporate the elemental spirit of the girl- she was not human, the sheath of a star, but an advanced planetary daemon, whose rash ambition had captured a body beyond its capacity to conduct- in his own magical vehicle. he thereby pledged himself to subordinate all the sudden accession of qualities- passionate, capricious, impulsive, irrational, selfish, short-sightedness, sensual, fickle, crazy, and despera

nt magical ritual for daily use and work "number vii- pages 21-27- classical ritual to invoke mercury; for daily use and work. pages 117-157- example of a dramatic ritual in modern style. pages 229-243- an elaborate magical map of the universe on particular principles. pages 372-375- example of a seasonal ritual. pages 376-383- ritual to invoke horus "number viii- pages 99-128- the conjuration of the elemental spirits "number ix- pages 117-136- ritual for invoking the spirit of mars "number x- pages 57-79- modern example of a magical ritual in dramatic form, commemorating the return of spring. pages 81-90- fragment of ritual of a very advanced character. vol. iii. no. i- this volume contains an immense number of articles of primary importance to every student of magick. the rituals of the

nd the secret rubric of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. see p. 265 of this book "liber cd. liber tau vel kabbalae truium literarum sub figura cd" a graphic interpretation of the tarot on the plane of initiation. equinox vii, p. 75 "liber ccccxii. a vel armorum" an instruction for the preparation of the elemental instruments. equinox iv, p. 15 "liber ccccxviii. liber xxx aerum vel saeculi" being of the angels of the thirty aethyrs, the vision and the voice. besides being the classical account of the thirty aethyrs and a model of all visions, the cries of the angels should be regarded as accurate, and the doctrine of the function of the great white brotherhood understood as the foundation of t

; the signs those shewn in vol. i, no. 2, plate "the signs of the grades. in these invocations he should expand his girth and his stature to the utmost<alpha-tau-rho-alpha-chiomicron- phi-rho-epsilon-nu-omicron-beta-omicron-omicron-kappa-omicron-sigmamu- omicron-mu-alpha-chi-iota-alpha, assuming the form and the consciousness of the elemental god of the quarter. after this, he begins to vibrate the "barbarous names" of the ritual. now let him not only fill his whole being to the uttermost with the force of the names; but let him formulate his will, understood 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

ALEISTER CROWLEY MAGICK WITHOUT TEARS

those squares are liable to get loose and do things on their own initiative; and you won't like it. the late philip haseltine, a young composer of genius, used one of these squares to get his wife to return to him. he engraved it neatly on his 12 arm. i don't know how he proceeded to set to work; but his wife came back all right, and a very short time afterwards he killed himself. then there are the elemental tablets of sir edward kelly and dr. john dee. from these you can extract a square to perform almost any conceivable operation, if you understand the virtue of the various symbols which they magic without tears get any book for free on: www.abika.com 141 manifest. they are actually an expansion of the tarot (obviously, the tarot itself as a whole is a universal pantacle- forgive the p

! what is the artistic sense in you? what but the one channel always open to you through which this light flows freely to enkindle you (and the world through you) with flowers of inexhaustible fervour and flame? and you set up against that this spectre of grim fear, of shame, of qualms and doubts, of inward quakings lest- you are too stricken with panic to see clearly what the horror is. you say "the elemental spirits and the archangels are watching) my dear, dear, sister, did you invent these beings for no better purpose than to spy on you? they are there to serve you; they are parts of your being whose function is to enable you to reach further in one particular direction or another without interference from the other parts, so long as you happen to need them for some service or other in

ALEISTER CROWLEY MEDITATION

shams somehow seem to be more false than others. the whole universe is an illusion, but it is an illusion difficult to get rid of. it is true compared with most things. but ninety-nine out of every hundred impressions are false even in relation to the things on their own plane. such distinctions must be graven deeply upon the surface of the pantacle by the holy dagger. there is only one other of the elemental instruments to be considered, namely the lamp. 105 chapter x the lamp in liber a. vel armorum, the official instruction of the a'.a. for the preparation of the elemental weapons, it is said that each symbolic representation of the universe is to be approved by the superior of the magician. to this rule the lamp is an exception; it is said "a magical lamp that shall burn without wick

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

learn and teach the work of the cup and of the disk? is it because they are the feminine weapons? shall the scarlet woman attend to these? the book does not say so; the passives are ignored. i feel the omission as a lack of balance, the only case of the kind in the book. this makes me certain that there is a special meaning. this wand and sword may not be the wand and sword, or rather dagger, of the elemental weapons. the wand may be that of the fool, the sword that of justice, whose letters are a& l; al is the key of the whole book. we may also take them as simple symbols, the one as that of love, the other as that of war. but, looking back over sixteen years, what have i learnt and taught? surely the work of the wand, the free use of the will to create, and the way to give power to the

ALEISTER CROWLEY THE QABALAH

so that is no vain counsel of st. john (1 john iv. 1, try the spirits, whether they be of god, no mistake when st. paul claims the discernment of spirits to be a principal point of the armour of salvation (1 cor. xii. 10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. as as we have seen in our chapter on yoga,2 this mind is a

ALEISTER CROWLEY EQ I 1

tinking rags of blasphemy. so they learnt to cry "for the children, belief and obedience; for us men, solitude- the monarchy of mind, the pandemoniacal majesty of matter "a bible on the centre-table in a cottage pauperises the monarchical imagination of man; but a naked woman weeping in the wilderness, or singing songs of frenzy unto istar in the night, from the ruined summit of nineveh, invoking the elemental powers of the abyss, and casting the dust of ages about her, and crying unto bel, and unto assur, and unto nisroch, and smiting flames from the sun-scorched bones of sennacherib with the age-worn sword of sharezer and adrammelech, is a vision which intoxicates the brain with the sparkling wine of imagination, and sets the teeth a- rattling in the jaws, and the tongue a-cleaving to th

, tomorrow the night of weeping. gird up your loins and speed to the hills; and perchance on the way under the cedars and the oaks ye meet god face to face and know. but be not downcast if ye find not god in the froth or the dregs of the first cup: drink and hold fast to the sword of resolution- onwards, ever onwards, and fear not! devils shall beset the path of the righteous, and demons, and all the elemental spirits of the abyss. yet fear not! for they add grandeur and glory to the might of god's power. pass on, but keep thy foot upon their necks, for in the region whither thou goest, the seraph and the snake dwell side by side "sume lege" open the book of thyself, take and read. eat, for this is thy body; drink, for this is the blood of thy redemption. the sun thou seest by day, and the

ALEISTER CROWLEY EQ I 5

so that is no vain counsel of "st john (1 john iv. 1 "try the spirits, whether they be of god" no mistake when "st paul" claims the discernment of spirits to be a principal point of the armour of salvation (1 cor. xii. 10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god- forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king's daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga, this mind is a

ALEISTER CROWLEY EQUINOX EQ I 1 2

performed the ritual of the bornless one. though 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 stre

ALEISTER CROWLEY EQUINOX EQ I 2 2

ome rather "forced" still more so will this be seen in the next ritual, which becomes ridiculously complex with samothracian nonentities. the symbols in themselves are not wrong; but it is the "mixed-biscuit" type of symbol which is so bad, especially where it is not necessary, but chosen so as to "show off" superficial knowledge "hiereus "the sphinx of egypt spake and said 'i am the synthesis of the elemental forces: i am also the symbol of man: i am life: and i am death: i am the child of the night of time "hierophant "the priest with the mask of osiris spake and said 'thou canst not pass the gate of the eastern heaven: except thou canst tell me my name "kerux" for zelator "thou art nu: the goddess of the firmament of air. thou art harmakhis, lord of the eastern sun "hierophant "in what

r of south briah_ air_ spirit_ dee central earth tablet fire/ water black pillar_ water. banner. of west. associate adept_ names of principles etc_ diagram 53. arrangement of the temple for the 24th, 25th and 26th paths in the portal ritual "the ceremony" at the bidding the the hierophant inductor the associate adept places the candidate in the west between the banner and the black pillar, before the elemental tablets, but facing the west. after which he presents him to the hierophant inductor. the hierophant inductor then addresses the philosophus and points out to him that if in the previous grades much information was imparted to him; it was done as a test of his trustworthiness. continuing he says "i therefore now ask you before proceeding further in the order, to pledge yourself to th

ALEISTER CROWLEY EQUINOX EQ I 2

howeth forth the evolution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= yod= atziluth 1+ 2+ 3+ 4+ 5= 15= yod heh= briah 1+ 2+ 3+ 4+ 5+ 6= 21= yod heh vau= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7<<10= 28= 2+ 8= 10 assiah<<10: but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+ 2+ 3+ 4+ 5+ 6+ 5= 26 yod-heh-vau-heh. assiah; tetragrammaton as the elemental limitation, the jealous god- p> the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest- the work of creation accomplished: wherefore god rested on the "seventh" day. and 28 is 7 x 4, the seven stars shining throughout the four worlds. one thing is significant, indeed. let us take the primal three and convert those numbers into colou

licity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note- it may be objected to this enunciation of the colours that hb:yod, the father, is fire; that hb:heh, the mother, is water; that hb:vau, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the "red" powder cas

ALEISTER CROWLEY EQUINOX EQ I 3 2

e 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 holy fire. 174 "magus of the fires" mighty magus of art! all thy commands shall be obeyed

alphabet. clockwise from 1 o'clock: hb:koph, hb:taw, hb:gemel, hb:dalet, hb:bet, hb:resh, hb:peh. the last ring outward from the center is composed of twelve petals, each holding one of the twelve single letters of the hebrew alphabet. clockwise from top: hb:heh, hb:qof, hb:tzaddi, hb:ayin, hb:samekh, hb:nun, hb:lamed, hb:yod, hb:tet, hb:chet, hb:zain, hb:vau. the door of the vault is guarded by the elemental tablets,4 and by the cherubic emblems, and upon it is written the words "post centum viginti annos patebo" which the chief adept explains as follows] the 120 years refer symbolically to the five grades of the first order, and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written "his days shall be 120 years" and and

it is written "his days shall be 120 years" and and 120 divided by five yields 210 twenty-four, the number of hours in a day, and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and the four elements, typified in the wand which i bear. 4 for a further account of these see "the elemental calls of dr. dee" in sloane mss, british museum. illustration on page 211 described and aproximated "diagram 64. the lotus wand" the top of the wand is crowned by a stylized half-open lotus flower (see regardie's "the golden dawn" for a detailed description) beneath this is a white segment on the shaft. at the bottom of the shaft is a black segment to the very end. between the white

ast between the second adept and the third adept, the second adept offering up a prayer which ends. o god, the vast one; thou art in all things. o nature, thou self from nothing, for what can i else call thee? in myself i am nothing; in thee i am self, 212 and exist in thy selfhood from nothing. live thou then in me, and bring me unto that self which is in thee. amen. illustration facing page 212 the elemental tablets and cherubic emblems [the "third adept" then earnestly bids the aspirant not to look upon the trial of humility through which he has just passed as one ordained to jest with his feelings, but as a true manifestation of his own ignorance. the aspirant shortly after this rises to his feet and the "second adept" addresses him as follows] despise not sadness and hate not sufferin

zontally between the upper and lower pairs of smaller circles. beneath the circular altar is seen the lid of the pastos, and a figure emerges from beneath the altar to the top: a head in egyptian nemisis with the top of a crook to the right and the top of a flail to the left. the lower half of the room is mainly occupied by the compound set of tablets etc. from diagram 67; with these words below "the elemental tablets of the four kerubic emblems. flanking this at either side to the top are two pillars represented by upright equilateral triangles in squares. to the right is the white pillar and to the left the black pillar. directly beneath this set of tablets is a rectangle with "aspirant" written in it. below to the corners of the room are two rectangles with "2nd adept" to the right and

dept" lies in the pastos upon his back in full regalia; the complete symbol of the rose and cross on his breast hung by double phoenix collar; arms crossed on breast, not hiding symbol; hands rest on shoulders bearing scourge and crook; between them and under them the taro. the lid of the pastos is closed and the altar stands over its centre. the "second" and "third adepts" are outside the vault. the elemental and kerubic figures hang outside the door of the vault. 216 the aspirant is admitted, and the second adept explains to him the symbolism of the door, ending by saying] forget not, therefore, that the tablets and kerubim are the guardians of the vault of the adepts. let thy tongue keep silent on our mysteries, and restrain even the thoughts of thy heart, lest a bird of the air should

cyst reproduction of some simple animals. hibernation &c) the arms are stretched out and then refolded_ effort and peace. the cross sign shows hb:taw: and all four are thus amthsh and amn. the vibrations pass with the sun, of course. the light being thus fixed in the vault, all leave the same and the seal is given. 22 a golden dawn ritual omitted here for lack of space. 23= 6+ 1+ 10= 17. 24 see "the elemental calls of dr. dee "second point" the vault is opened in tiphereth symbols in three words of three, four, and five letters each (the triangle, the cross and the pentagram, though ihsvh shows pentagram inri, rose cross, and conceals cross, the lux. 229 note very carefully the interchanging symbols of the adepti throughout. they are not separate, but overlap; and this shows the absolute

e grasped= kether. the cross (hands crossed) is the means of doing this. 28 the explanation of this abstruse point has been unfortunately omitted by frater p. this is to be regretted as the rest is so beautifully lucid. 29 see 777, cols. lv, lxxv, pp. 16, 17. note: if you "pull" in this position you initiate a whirling force. they regain positions "closing" the 120 is formulated and calleth forth the elemental guardians. the triangle of the supernals is formulated, and the lvx signs close the whole with its synthetical glory, but they are given in silence, as showing forth that they have all attained unto the peace of god which passeth understanding, to keep their hearts and minds through ihshvh our lord. amen. by thus passing through the ritual of the 5= 6 grade of adeptus minor, p, in pa

he starry abyss, but burns within him, pouring through the channels of his senses an unending torrent of glory, of that greater glory which alone can be comprehended by one who is an adept: yet again, but the shadow of that supreme glory which is neither the shrine nor the flame, but the life of the master. from the commencement of this history we have ever found frater p. valiantly battling with the elemental forces. as a hoodwinked neophyte he was led into the colossal darkness of malkuth to become a zelator in the hidden mysteries of earth. here he found a kingdom seemingly so balanced in its scintillating intelligence that he little suspected that its overwhelming glory was but the reflection of the supernal flame on the dark face of the waters in which slept the invisible coils of the

ccess is illusionary, the greatest illusion being to consider oneself successful. it is here that man leaves, if he strive, the bow of worldly desires, and cleaves the firmament of thought like an arrow, which, eventually speeding out of the world's attraction, becomes as an universe to itself. this cleaving of the veil of the vault of the adepts is in truth the precipitation of the jechidah from the elemental flux that goes to make man. the virgin mother of malkuth, the earth fecundated by air, water and fire, is delivered of her son the spirit, who is the adept reborn in the vault as christian rosencreutz; not yet adonai the christ, the son of god, but adonai, jehesuah, the son of man, jesus the carpenter who one day will fashion the tree of life into the image of the supernal christ. no

ALEISTER CROWLEY EQUINOX EQ I 3

emple of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the shadowy dill-waters. by a. quiller, jr. 327 "special supplement" liber dcccclxiii_ the treasure-house of images illustrations the slopes of abiegnus "facing page" 4 the student" 10 the complete symbol of the rose and cross" 210 the elemental tablets and cherubic emblems" 212 the lid of the pastos" 218 the ceiling of the vault the floor of the vault" 222 the circular altar the rose and cross "special supplement" the triangle of the universe" 4 the greek cross of the zodiac" 70 weh note: two different versions of this editorial exist in separate marketings of the 1st edition. both will be given. this first one seems to be

ou mayest also evoke an elemental form to tell thee if the blackness be sufficient: but be thou sure that in this latter thou art not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of darkness, wherefore ask thou of him nothing "further" concerning the working at this stage, but only concerning the blackness, and this can be further tested by the elemental itself, which should be either black or clad in an intensely black robe (note: for the evocation of this spirit use the names, forces, and correspondences of saturn "when" the mixture be sufficiently black, then take the curcurbite out of the balneum mariae and place it to the north of the altar and perform over it a solemn invocation of the forces of saturn to act therein: holding t

bright flashes of light should appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. now invoke an elemental from the curcurbite consonant to the nature of the mixture, and judge by the nature of the colour of its robes and their brilliancy whether the matter has attained to the right condition. but if the flashes do "not" appear, and if the robes of the elemental be not brilliant and flashing, then let the curcurbite stand within the white triangle for seven days: having on the right hand of the apex of the triangle a flashing tablet of the sun, and in the left hand one of the moon. let it not be moved or disturbed all those seven days; but not in the dark, save at night. then let the operation as aforementioned be repeated over the curcurbit

ALEISTER CROWLEY EQUINOX EQ I 4

ple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to play with the elements and the elemental forces; but now having arrived at years of adolescence, he put away childish things, and stepped out into the world to teach himself what no school could teach him- the arcanum that pupil and master are one! he had become a 6= 5, and it now rested with him, and him alone, to climb yet another ridge of the great mountain and become a 7= 4, an exempt adept in the second order, master o

3. make the egg grow gray, by a threefold spiral of light. 4. make the egg grow nearly white (repeat spiral formula) 5. repeat 2. above head. triangle of fire (red. 6. invoke light. withdraw. see golden dawn symbol. 7. let all things vanish in the illimitable light. on the 22nd of april p, having bidden farewell to d. a, who had been to him both friend and master, left for san francisco. 115 175 the elemental tablets of dr. dee; see diagrams in "the vision and the voice" 176 ideas for mental concentration. concentration on scarlet sphere in tiphereth. let it slowly rise into da th and darken, after which into kether and be a white brilliance; thence fling it flashing, or bring it down and keep it in tiphereth. at this city, on the first of may, he solemnly began anew the operations of the

ill power he commences to strip the mind of the cause of sorrow, namely change. during this stage a series of humiliations must be undergone, and, not only must the nephesch be conquered, but also the lower states of the ruach, until the illumination of the second noble truth of the eightfold path shatter the step of right views which the aspirant is standing upon just as the fire of god consumed the elemental pyramid- the tower of the taro. having attained to mastery over right comprehension the aspirant begins to see things not as they are but in their right proportions. his views become balanced, he enters tiphareth, the solar plexus "he sees naked facts behind the garments of hypotheses in which men have clothed them, and by which they have become obscured; and he perceives that behind

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

all forms are an aggregate of lives, built up into the mineral, vegetable, and animal kingdoms. now we can pass to the next stage on this great ladder of evolution, and we will then find that the human being is the logical sequence that grows out of all these earlier developments. first, the primordial stuff, essentially intelligent energy; next, atomic matter, in all its varying activity forming the elemental combination; then the form, the aggregate of these atoms, up to the dweller within the form, who is not only active intelligence, not only inherent attraction and love, but is also a purposeful will. this "dweller within" took possession of the form when it had reached a certain stage of preparedness, and when the component lives had reached a certain vibratory capacity; he is now ut

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

eld of employ, their methods of work, will eventually become exoteric knowledge, and as the seven groups are recognised and known, schools of development for the filling of posts in these groups will be the logical sequence. 2. the path of magnetic work. those who do the work of wielding forces, or electrical magnetism for the use of the great ones on all the planes, pass to this path. they wield the elemental formative energy, manipulating matter of every density and vibration. great waves of ideas and surging currents of public opinion on astral levels, as well as on the higher levels where the great ones work, are manipulated by them. a large number of fifth ray people, those who have the ray of concrete knowledge for their monadic ray, pass to this line of endeavour. the inherent quali

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

al plane. the fiery essences of this plane are more difficult for us to comprehend, having not, as yet, the- 38- a treatise on cosmic fire copyright 1998 lucis trust seeing eye upon that plane. they are in themselves the warmth and heat of the emotional body, and of the body of feeling. they are of a low order when upon the path of desire, and of a high order when upon the path of aspiration, for the elemental is then transmuted into the deva. their grades and ranks are many, but their names matter not save in one instance. it may be of interest to know the appellation applied to the devas of fire whose part it is to tend the fires that will later destroy the causal body. we need to remember that it is the upspringing of the latent fire of matter and its merging with two other fires that c

tion that the personality ray, in its relation to the fire of matter, is directly influenced and adjusted in its working by one of the buddhas of activity. the karma31,(29)32,33(30) of matter itself is an abstruse subject and has as yet scarcely been hinted at. it is nevertheless indissolubly mixed up with the karma of the individual. it involves a control of the evolution of the monadic essence, the elemental essence and of the atomic matter of the plane; it is concerned with the development of the four spirillae, with their activity, with their attachment to forms when atomic, and with the development of the inner latent heat and its gradual fiery increase until we have within the atom a repetition of what is seen within the causal body: the destruction of the periphery of the atom by th

its goal, that goal which is also the source from which it came. these forms are the sumtotal of all spheres or atoms within the solar system, or within the solar ring-pass-not, and in their seven major differentiations they are the spheres of the seven spirits, or the seven planetary logoi. all lesser spheres ranging downward from these major spheres, include all grades of manifestation down to the elemental essence on the arc of involution. 64(56) we need to remember that on the path of involution, the action of brahma is primarily felt, seeking the line of least resistance. on the path of evolution the work of the second logos is felt, beginning at a point in time and space which hides the mystery of the second chain, but finding its point of accelerated vibration or the unification of

s body corporeal, and are divisible into two types of such lives: a. those on the evolutionary arc, such as in the animal kingdom. b. those on the involutionary arc, such as the totality of all elemental material forms within his sphere of influence. all the involutionary lives, as earlier pointed out, form the vehicles for the spirit of the planet, or the planetary entity, who is the sumtotal of the elemental essences in process of involution. he holds a position (in relation to a heavenly man) analogous to that held by the different elementals that go to the make-up of man's three bodies, physical, astral and mental, and he is like all manifesting beings threefold in his nature, but involutionary. therefore, man and devas (differentiating the devas from the lesser builders) form the soul

es the entire globe and extends throughout the chains and schemes which lie in the line of its path. it will fundamentally affect the vegetable kingdom, obscuring old types and bringing in new; it will work in the mineral kingdom and give a new impetus to the chemical processes, causing incidentally a setting loose of radioactive units, and a consequent accretion of knowledge by the scientist. in the elemental kingdoms and the- 263- a treatise on cosmic fire copyright 1998 lucis trust group souls found therein, it produces facility in the transference of atoms. so far-reaching are the effects of this ray, both on the deva and human units in their different kingdoms that entirely new environments will evolve for the utilisation of the new types and entirely new characteristics will be found

fluence: on the seventh or physical plane, regarding it as a unit. on the seventh subplane or the lowest subplane on the physical, the astral and the mental planes. on the seventh or lowest human principle: prana in the etheric body. on all monads in incarnation who are seventh ray monads. on a peculiar group of devas who are the agents, or "mediates" between magicians (either white or black) and the elemental forces. this group is occultly known as "the mediatory seventh" and is divided into two divisions: a. those working with evolutionary forces. b. those working with involutionary forces. one group is the agent of constructive purpose, and the other of destructive. more need not be- 275- a treatise on cosmic fire copyright 1998 lucis trust submitted anent this group as they are not eas

sal solvent which will reduce matter to its primordial substance, release energy, and thus reveal the processes of evolution, and enable the seeker to build for himself (from the primordial base) the desired forms. the mind of the alchemist searches for the philosopher's stone, that effective transmuting agent which will bring about revelation, and the power to impose the will of the chemist upon the elemental forces, which work in, by, and through matter. the religious man, especially the christian, recognises the psychic quality of this transmutative power, and frequently speaks in the sacred books, of the soul being tried or tested seven times in the fire. all these students and investigators are recognising one great truth from their own constricted angle, and the whole lies not with o

ave each a connection with the three kingdoms of nature below the human, and with the three laws of the three lower worlds. the ray of ceremonial order has special significance at this time; it controls life in the mineral world, and in the final stages of involutionary life at the point where the upward turn of evolution is made. through ceremonial order comes the control of the lesser builders, the elemental forces, the point of synthesis in the lowest plane of all, the period of transition. in all such periods the seventh ray comes in (as now) the ray of law and order, of accurate arrangement and formation. it is the reflection on the physical plane of the power and activity aspects working in synthesis. rays 1, 3, 7, have an interplay, as we know. ray seven is the appearance in combina

of death in the subtle bodies, whilst what we call death is the analogous thing in the physical body. this law governs the gradual disintegration of concrete forms and their sacrifice to the evolving life, and is closely linked in its manifestation with the seventh ray. this ray is the one that largely controls, that manipulates, that geometrises and that holds sway over the form side, governing the elemental forces of nature. the physical plane is the most concrete exemplification of the form side; it holds the divine life imprisoned or enmeshed at its densest point, and it works at this time in line with the seventh law. in a mysterious way this law is the reverse side of the first, or the law of vibration. it is vulcan and neptune in opposition, which is as yet an almost incomprehensib

terms the various types of force which animate deva substance, and its origin. now we can study more specifically the deva entities in their various groups, having laid down the fundamentals in connection with them. in this particular section students must remember that we are not considering those builders of involutionary development which are spoken of in theosophical and occult literature as the elemental essences. we are discussing those who are on the evolutionary arc, and who are the agents of cosmic force, whilst the lesser builders are the agents specifically of solar and of lunar force. solar force implies the various differentiations of the threefold cosmic force as it manifests within the solar system. solar force can also (as far as the creative or building faculty of man is

. man himself. 3. the plane as a totality. we might consider these devas: first, as the substance of the astral plane in its seven grades. second, as that aspect of logoic manifestation which corresponds to the liquid subplane in the systemic physical plane. third, as the vehicle of the deva lord varuna. fourth, as the animating lives of that involutionary matter of the astral plane which we call the elemental essence, and as the vitality energising the desire elementals of all that is sentient. viewed in this aspect in connection especially with man, they are the correspondence on the astral plane to the "devas of the shadows" for the desire bodies of all human beings are composed of matter of the second, third and fourth subplanes of the astral plane. this is a point which should be clos

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

trust smouldering heat characterised their cycles. but the lhas in their high heaven spurned this elemental work and gazed within themselves. they meditated. the glow became a steady burning and tiny flames were seen. the first, the second, and the third became three lines of fire and one triangle was consummated. yet the four are seen quiescent and respond not to the heat. thus do the cycles and the elemental lives pass and repass, and their work continues. the forms are set, yet brief their span. they move not, yet they pass. the hour has come for the great awakening. they pass no longer down but mount. this is the interlude for which the lhas in their high place have waited. they may not enter yet the forms prepared, but feel their hour approaching. they meditate anew, and for a minute

solar logos. 12. the three lower grades of the..the physical body in its densest form of the planetary entity. lesser builders. subplanes are to him as yet unmanifest. the solar logos has cosmic etheric vision fully developed, and because he is on the cosmic path all is known and fully revealed to him within the solar system. it might here be noted that the planetary entity is the sumtotal of all the elemental lives of the lesser builders functioning as, or forming, the substance of any particular globe in physical objectivity. the mystery of the whole subject lies hidden in three things: first, the fact that our three planes, physical, astral, and mental, form the dense body of the solar logos, and are therefore not considered as forming principles. the second fact is that the lesser "liv

mental lives of the lesser builders functioning as, or forming, the substance of any particular globe in physical objectivity. the mystery of the whole subject lies hidden in three things: first, the fact that our three planes, physical, astral, and mental, form the dense body of the solar logos, and are therefore not considered as forming principles. the second fact is that the lesser "lives" or the elemental essence are the "refuse" of an earlier system, and react to inherent impulses so powerfully that it was only possible to control them through the dynamic will of the logos, consciously applied. the word "refuse" must be interpreted analogically, and as is understood when it is said that man gathers to himself in each fresh incarnation matter to form his dense physical body which is t

ALICE A BAILEY05 THE LIGHT OF THE SOUL

and power to travel in space is gained. 43. when that which veils the light is done away with, then comes the state of being called discarnate (or disembodied, freed from the modification of the thinking principle. this is the state of illumination. 44. one-pointed meditation upon the five forms which every element takes, produces mastery over every element. these five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose. 45. through this mastery, minuteness and the other siddhis (or powers) are attained, likewise bodily perfection and freedom from all hindrances. 46. symmetry of form, beauty of colour, strength and the compactness of the diamond, constitute bodily perfection. 47. mastery over the senses is brought about through concentrated

stood in two ways: first, as standing for the mental plane on which is the true home of the spiritual man, the thinker, or a more specific state to be understood as that found on the third or highest of the three abstract levels of the mental plane. 44. one-pointed meditation upon the five forms which every element takes, produces mastery over every element. these five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose- 189- the light of the soul copyright 1998 lucis trust it should be remembered that this will have a dual reference, to the macrocosm and to the microcosm. it can refer to the five planes of monadic evolution, or to the five forms which every element takes on each and every plane, bearing in mind that this is the case as rega

sent sutra has not to do. the head centre is dual in itself and is composed of the centre between the eyebrows and the highest chakra, the thousand petalled lotus. the study and understanding of this sutra would result in the complete equipping of the white occultist for all forms of magical work. students must remember that this does not refer to the elements as we have them, but has relation to the elemental substance out of which all gross forms are made. according to the ageless wisdom there are five grades of substance having certain qualities. these five grades of substance form the five planes of monadic evolution; they compose the five vibratory spheres in which man and superhuman man are found. these five planes have each an outstanding quality, of which the five physical senses a

the three worlds which reflects the will aspect of divinity, the mental plane. all the elements obey this force of will as used by the yogin. 7. creative power. isatva. this concerns the power of the adept to deal with the elements in their five forms and produce with them objective realities, and thus to create on the physical plane. 8. the power to command. vasitva. the magician as he controls the elemental forces of nature, utilizes this power and it is the basis of mantra yoga, the yoga of sound or of the creative word. creative power, the seventh siddhi, concerns the elements and their vitalizing, so that they become "effective causes" this siddhi, the eighth, concerns the power of the word to drive the building forces of nature into coherent activity so that forms are produced. when

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

elopment, right alignment and the inflow of soul life. then its magnetic controlling force makes itself felt, controlling the lives of the lower bodies, driving forth the lower four elementals (of earth, water, fire, air) and forcing the lunar lords to abdicate. the personality, which has hitherto been the master, no longer can control, and the soul comes into full domination in the three worlds. the elemental of earth, who is the sum total of the many lives which form the physical body, is controlled and feels the eye of the master (the one master in the head) upon it. the gross elements constituting that body are "driven forth" and better and more adequate atoms or lives are built in. the elemental of the astral or body of water undergoes a similar activity plus a stabilising effect whic

old commentary puts it "one glance the soul doth cast upon the forms of mind. a ray of light streams out and darkness disappears; distortions and evil forms fade out, and all the little fires die out; the lesser lights are no more seen "the eye through light awakens into life the needed modes of being. to the disciple this will carry knowledge. to the ignorant no sense is seen for a sense lacks" the elemental of the air symbolically understood is that substratum of energy which works through the forms of the etheric body, which is dealt with through the breath, and handled through the science of pranayama. this elemental form is the intricate etheric structure, the nadis and centres, and all advanced students know well how these are controlled by the focused attention of the soul in conte

ed by the same law, forms were created and became material expressions of the life urge. they were swept in and out of manifestation according to a rhythmic cyclic beat, initiated in still earlier solar systems, than the one immediately preceding ours. groups of forms appeared and disappeared, and were governed almost entirely by their group coherence and vibration. so the life progressed through the elemental or involutionary kingdoms, through the three lower kingdoms in nature and on into the human kingdom. in the lower human stages and in the stage of animal man, the same group activity reigns, only (as in the involutionary kingdoms) becoming smaller and smaller groups as the individual units achieve one by one the status of truly self-conscious individuals, and begin to work as souls

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

n the unfolding of the plan of the logos. ray iii..adaptability of activity with intelligence. this ray was the dominant one in the past solar system; it is the foundation or basis of this system, and is controlled by the mahachohan. ray vii..ceremonial ritual or organisation. this is the reflection on the physical plane of the two above, and is likewise connected with the mahachohan. it controls the elemental forces and the involutionary process and the form side of the three kingdoms in nature. it holds hid the secret of physical colour and sound. it is the law. these three rays together embrace and embody all. they are power, activity and the law in manifestation. ray ii..love and wisdom, the synthetic ray which is the goal for this system, holding all in close harmony and relation. ray

gh long ages of evolution, the over-shadowing divine centre of consciousness, which has through the ages also evolved individually, unites with it, and the immortal individual ego starts on its upward climb through the human kingdom. this is the third outpouring for each soul. the influence of this secondary or individual ray constitutes the main factor in the earlier stages of evolution, i.e, in the elemental, mineral, vegetable and animal kingdoms; but of course the deepest rooted influence must be that which affects the divine centre of consciousness; therefore when the union above referred to takes place, and the entity has become the re-incarnating ego, the primary ray becomes and remains the dominant force. but there is still another influence to be spoken of. this is the planetary r

social success- 133- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust in healing, the seventh ray man would rely on extreme exactness in carrying out orthodox treatment of disease. on him the practices of yoga would have no physical bad results. he will approach the path through observance of rules of practice and of ritual, and can easily evoke and control the elemental forces. from many of the above remarks it may have been inferred that the characteristics of any given ray find closer correspondence with one of the other rays than with the rest. this is a fact. the only one which stands alone and has no close relationship with any of the others is the fourth. this brings to mind the unique position which the number four occupies in the evolutionar

equency. this book is a basic treatise for initiatory training. take, as an illustration of this, the words found in book iii.44, and note the illumination thrown upon the evolutionary cycle and on the symbolic development of the five kingdoms in nature "one-pointed meditation upon the five forms which every element takes produces mastery over every element. these five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose" you have, therefore, an analogy for consideration: 1. the gross nature. the mineral kingdom. 2. the elemental form. the vegetable kingdom. 3. the quality. the animal kingdom. 4. the pervasiveness. the human kingdom. 5. the basic purpose. the kingdom of souls. note also the correlation of ideas which can be found as we study

things which do not come under the other two categories. a group of vegetable growths which are found under the general heading of "sea growths. objective agency. water. subjective agency. touch. quality .r ajas or activity. meditation and the kingdoms "one-pointed meditation upon the five forms which every element takes produces mastery over every element. these five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose" you have, therefore, an analogy for consideration: 1. the gross nature..the mineral kingdom. 2. the elemental form..the vegetable kingdom. 3. the quality..the animal kingdom. 4. the pervasiveness..the human kingdom. 5. the basic purpose..the kingdom of souls. all of this is from the standpoint of consciousness. another relat

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

ith the constellation capricorn and with the human personality which veils and temporarily hides the christ principle behind both form and mind. eight is, under some numerical systems, regarded as the number of the christ. 10. the greater builders and the lesser builders, working on the second and third planes of our solar system, have their activities reflected in the work of the lunar lords and the elemental- 22- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust lives. 11. you will note that the human hierarchy (on chart 9-iv-4) is assigned no particular element as it has to fuse and synthesise them all. this is part of the great tests of initiation under scorpio. 12. this chart is drawn up in relation only to the fourth creative hierarchy, the human

n pleiades. saturn (c.f. 96) 21 "the planetary spirit is another term for the logos of a planet, who is one of the "seven spirits before the throne of god" and therefore one of the seven heavenly men. he is on the evolutionary arc of the universe and has passed many stages beyond the human. the planetary entity is on the involutionary arc and is a very low grade entity. he is the sum total of all the elemental lives of the planet (c.f. 105, note) 22 "the seven sacred planets are composed of matter of the fourth ether and the planetary logoi (the seven heavenly men) whose bodies the planets are, function normally on the fourth plane of the system, the buddhic plane (c.f. 121) 23 "certain of the planets are to the logos what the permanent atoms are to man. they embody principles. certain pla

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

onsider. 2. the seven ray causes of karma these carry the cause of all human difficulties, including ill health and disease individual, national and racial still further back to the very origin of creation itself. karma demonstrates in those streams of energy and of primordial substance which pour into and through the created world, including the lower three worlds where work the lunar pitris and the elemental essences of all forms. this primordial karma (if i may so call it) is contributory to the existence of disease. we are told in the ancient books, to which the masters have access, that the world is constructed of substance which is already tainted with the karma of a previous solar system. it will be apparent to you that these streams of force, emanating from the lords of the seven r

(the basic elemental force) to draw back into itself the released and temporarily isolated substance of which the soul had availed itself during the cycle of incarnation- 375- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the factor of time, the factor of the interplay between the point of will which is that of the soul, and the diffused ever present will of the elemental spirit of substance are involved, plus their cyclic relation. these we shall attempt to consider. what i have here to say is of major importance and will throw a new and strange light upon the entire subject of disease. i will deal, first of all, with the second half of the law, which refers to the "magnetic power of the planetary life" which says to the life within the atomic struct

dies of all forms, which produces coherency or a synthetic holding-together and which can be discerned when the densest aspect of the etheric body is seen, creating thus the health aura in plants, trees, sea life, animals and man. other energies and potencies circulate through and condition the etheric vehicle, but i refer here only to the lowest physical aspect. this is indicative of the life of the elemental of our planet, the spirit of the earth a divine life, making its own progress upon the involutionary are of manifestation. this spirit of the earth preserves its hold upon the atomic structures of which all forms are made- 376- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust including the physical body of man; it gathers them together again eventu

the physical body of man; it gathers them together again eventually and reabsorbs those elements of its life which were temporarily isolated from it during any incarnated experience of any soul in any of the kingdoms in nature. these atoms, it must be noted, are imbued or conditioned by two factors for which the spirit of the earth is solely responsible: 1. the factor of the karma of the life of the elemental of the planet. this is an involutionary, precipitating karma, entirely different to that of the planetary logos, who is a spiritual life upon the evolutionary arc. this involutionary karma, therefore, conditions the life experience from the purely physical angle of all forms composed of atomic substance. 2. the factor of limitation. apart from the karma, resulting in physical events

ar; they cannot take a dense physical body, and have to be content with an etheric vehicle. there are therefore three types of life, affecting the dense appearance of a human being during his restricted manifestation or incarnation: 1. the life of the spiritual man himself, transmitted from the monad, via the soul for the greater part of manifested existence. 2. the life of that sumtotal which is the elemental life of the fourth kingdom in nature, the human; this life is still an aspect (under the law of isolation or limitation) of the life of the spirit of the earth. 3. the sumtotal of the life which is innate in atomic substance itself-the substance out of which all forms are made. this is the life of the spirit of the earth. we are not here referring to the soul in an atom or the soul o

oblem of dualism a dualism of the higher and the lower at many differing and varying stages. the final phase of the conflict is fought out, or rather wrought out, when the dweller on the threshold and the angel of the presence face each other. it is in that consummating event that the pull or conflict between the involutionary life and the evolutionary life, between the inchoate, magnetic will of the elemental forces (inherent in the atoms of which all three bodies of the personality are made) and the will of the spiritual man, on the verge of liberation from the magnetic control of substance, is brought to the issue. the spirit of the earth has its correspondence in the created expression of the spiritual man; it is to be found in the existence of the personality elemental; this personali

ion. this is followed later by the conflicts upon the path of discipleship and the path of initiation. then the livingness of the spiritual man, and his will to manifest divinely, dominate to such an extent that the death of the personality is brought about; this culminates at the time of the third initiation. at that experience the monadic will comes in with such dynamic potency that the will of the elemental lives of the threefold personality is completely negated. but (to return to our theme) the atomic substance, impregnated with the life of the spirit of the earth and with the driving force of its inchoate will, demonstrates as magnetic power and is constantly in conflict, within the body of manifestation of the informing soul, with the life of the soul. this conflict or friction is t

s "the hour of reabsorption has arrived. return to me" the urge to return is at present the dominant note in the substance of the bodies of humanity; it is responsible for the universal ill health which distinguishes the mass of human beings; this tendency has been dominant for centuries; the attitude is, however, slowly changing, and the time will eventually come when the atoms of the bodies, or the elemental forces, will be sent back along the path of reabsorption only at the will of the spiritual man and in response to his express command, and not in response to the magnetic power of the spirit of the earth. we have seen as we considered the laws and rules to date that fundamentally, disease and death are due to the withdrawal of solar life (the energy of the soul, sometimes called sola

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

rs. many of the faint- hearted among them perished on their way. but most were saved" a close study of the tale as given in the secret doctrine will reveal the state of immature development (from the angle of our modern standards) and of the basically emotional and physical focus of the humanity of the period; it will show also man's magical ability to subdue and control the subhuman kingdoms and the elemental forces of the planet. these are two angles which have been but little studied. emphasis has, however, been rightly placed upon divine interference and intervention; this succeeded in salvaging an ethically sound minority (the word "spiritual" would not yet apply, except relatively) and in destroying those who were wrongly focussed or oriented and, therefore, dedicated to the life of

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

ials, and through temptations for those final stages in development which will put into his power: the knowledge of certain laws governing matter and form- 4- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the keys of the mysteries connected with energy, with polarity, and with group relation. certain words of power which will give him control over the elemental forces of nature. insight into the planetary plans. upon these i need not enlarge, nor need i take up with you here the subject of initiation (discipleship in the new age, volumes i and ii. the first work to be done is the stimulating of aspirants and the preparing of the few earnest ones to tread the path of discipleship. the final point of our theme concerns: v. the basic essential

connotation. if one or other of the three lower elementals (the physical, the astral and the mental) are the controlling factors in the life of the man, he is by that very fact put into a position of danger and should take steps to arrest that control prior to an attempt to enter into the formless realm. the reason for this will be apparent. under the governing law of matter, the law of economy, the elemental life will attract to itself similar lives and this will result in a dual danger. these dangers are: one: the gathering into the form, through the dominant note sounded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increa

ALICE BAILEY THE LABOURS OF HERCULES

ion is the utilization of that personality for selfish ends. to sum up the whole story, in the sign scorpio, the self is determined to kill the little self in order to teach it the meaning of resurrection [152- 87- the labours of hercules what is death? there are three death signs in the zodiac; three great deaths take place as we progress around the field of life. in cancer, we have the death of the elemental being (namely, man) in order that the human being can come into existence. right through the zodiac we can always say "here is death in order that" always, death is an entrance into a fuller life, fuller experience, fuller realization and scope. it is the death of the personality in order that the soul may take over the personality and express life through it. in pisces we have the c

AN INTRO TO STUDY OF THE KABALAH

demiourgos. the other arch-angels are according to macgregor mathers, ratziel, tzaphkiel, tzadquiel, kamael, michael, haniel, raphael, gabriel, and sandalphon. in the third world of yetzirah are the ten hosts of angelic beings, a separate class for each sephira; they are intelligent incorporeal beings, clothed in a garment of light, and are set over the several heavenly bodies, the planets, over the elemental forces, and over seasons, times, etc; they are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world of assiah is filled with the lowest beings, the evil demons, kliphoth or ql

BLACK SERPENT1

p//www.ofs-demonolatry.org this symbol 2000-2006 c. ortiz 4 rite to lucifer basic rite to lucifer this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through

instant black metal classic. 4 out of 5 possible serpents! 25 first rite to leviathan this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. april 30th the alter must face the west most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. belial first and working clockwise leaving leviathan for last. an incense of calamus and frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lev

BLAVATSKY H P ANTHROPOGENESIS

ks, and are unable to recognise the physical features of the ancient seven spirits beneath their modern metaphysical or alchemist mask. a second connecting link between the theosophy of bohme and the physical origins of egyptian thought, is extant in the fragments of hermes trismegistus* no matter whether these teachings are called illuminatist, buddhist, kabalist, gnostic, masonic, or christian, the elemental types can only be truly known in their beginnings* when the prophets or visionary showmen of cloudland come to us claiming original inspiration, and utter something new, we judge of its value by what it is in itself. but if we find they bring us the ancient matter which they cannot account for, and we can, it is natural that we should judge it by the primary significations rather tha

orean fragments" and compare the septenary man as given by the rev. g. oliver, the learned mason, in his "pythagorean triangle (ch. on "science of numbers" p. 179. he speaks as follows "the theosophic philosophy counted seven properties (or principles, in man, viz (1) the divine golden man (2) the inward holy body from fire and light, like pure silver[[vol. 2, page] 641 hypnotism is- satanism (3) the elemental man (4) the mercurial paradisiacal man (5) the martial soul-like man (6) the passionate man of desires (7) the solar man; a witness to and inspector of the wonders of the universe. they had also seven fountain spirits, or powers of nature" compare this jumbled account and distribution of western theosophic philosophy with the latest theosophic explanations by the eastern school of th

BLAVATSKY H P COSMOGENESIS

ure phenomena divides, so to speak, but to reunite in a mystic supersensuous act, and emit the creative ray. when the "divine son" breaks forth, then fohat becomes the propelling force, the active power which causes the one to become two and three- on the cosmic plane of manifestation. the triple one differentiates into the many, and then fohat is transformed into that force which brings together the elemental atoms and makes them aggregate and combine. we find an echo of this primeval teaching[[vol. 1, page] 110 the secret doctrine. in early greek mythology. erebos and nux are born out of chaos, and, under the action of eros, give birth in their turn to ether and hemera, the light of the superior and the light of the inferior or terrestrial regions. darkness generates light. see in the pu

hool. leucippus, and democritus of abdera- the pupil of the magi- taught that this gyratory movement of the atoms and spheres existed from eternity* hicetas, heraclides, ecphantus, pythagoras, and all his pupils, taught the rotation of the earth; and aryabhata of india, aristarchus, seleucus, and archimedes calculated its revolution as scientifically as the astronomers do now; while the theory of the elemental vortices was known to anaxagoras, and maintained by him 500 years b.c, or nearly 2,000 before it was taken up by galileo, descartes, swedenborg, and finally, with slight modifications, by sir w. thomson (see his "vortical atoms) all such knowledge, if justice be only done to it, is an echo of the archaic doctrine, an attempt to explain which is now being made. how men of the last few

ferentiation of (from) mulaprakriti (or rather pradhana, primordial homogeneous matter) to its third degree- i.e, from full unconsciousness to semi-perception; the second or higher group embraces the kingdoms from vegetable to man; the mineral kingdom thus forming the central or turning point in the degrees of the "monadic essence" considered as an evoluting energy. three stages (sub-physical) on the elemental side; the mineral kingdom; three stages on the objective physical* side- these are the (first or preliminary) seven links of the evolutionary chain "preliminary" because they are preparatory, and though belonging in fact to the natural, they yet would be more correctly described as sub-natural evolution. this process makes a halt in its stages at the third, at the threshold of the fo

world revives; when he closes his eyes, all things fall upon the bed of mystic slumber. in like manner, as 1,000 great ages constitute a day of brahma (in the original it is padma-yoni, the same as abjayoni "lotos-born" not brahma, so his night consists of the same period "awaking at the end of his night, the unborn. creates the universe anew (vishnu purana) this is "incidental" pralaya; what is the elemental dissolution "when by dearth and fire" says parasara to maitreya "all the worlds and patalas (hells) are withered up* the progress of elemental dissolution is begun. then, first the waters swallow up the property of earth (which is the rudiment of smell, and earth deprived of this property proceeds to destruction- and becomes one with water. when the universe is thus pervaded by the w

the first manifested creative power; and the dhyani-energies are the manus, or manu-swayambhuva collectively. the direct connection, moreover, between the "manus" and "mahat" is easy to see. manu is from the root man "to think; and thinking proceeds from the mind. it is, in cosmogony, the prenebular period (ii "the second creation "bhuta" was of the rudimental principles (tanmatras, thence termed the elemental creation (bhutasarga* it is the period of the first breath of the differentiation of the pre-cosmic elements or matter. bhutadi means literally "the origin of the elements" and precedes bhuta-sarga- the "creation" or differentiation of those elements in primordial "akasa (chaos or vacuity* in the "vishnu purana" it is said to proceed along, and belong to, the triple aspect of ahankar

of elemental or rudimental kingdoms are evolved in this world, corresponding inversely in order to the three prakritic creations during the primary period of brahma's activity. as in that period, in the words of "vishnu purana "the first creation was that of mahat (intellect, the second, of tanmatras (rudimental principles, and the third, that of the senses (aindriyaka; in this one, the order of the elemental forces stands thus (1) the nascent centres of force (intellectual and physical (2) the rudimental principles- nerve force, so to say; and (3) nascent apperception, which is the mahat of the lower kingdoms, especially developed in the third order of elementals; these are succeeded by the[[footnote(s "the three creations beginning with intelligence are elemental, but the six creations

the acting god, and matter is its prophet, said the men of science only a few years ago. they have changed their views several times since then. but do the men of science understand the innermost thought of newton, one of the most spiritual-minded and religious men of his day, any better now than they did then? it is certainly to be doubted. newton is credited with having given the death-blow to the elemental vortices of descartes (the idea of anaxagoras, resurrected, bythe- bye, though the last modern "vortical atoms" of sir w. thomson do not, in truth, differ much from the former. nevertheless, when his disciple forbes wrote in the preface to the chief work of his master a sentence declaring that "attraction was the cause of the system" newton was the first to solemnly protest. that whi

property or any olfactory property- that taste and odour are simply sensations caused by vibrations; and hence mere illusions of animal perceptions[[vol. 1, page] 567 metaphysical chemistry. english geologists, as the nature of matter, it is because he knows what he is talking about. when he says "man" and elements, he neither means "man" in his present physiological and anthropological form, nor the elemental atoms, those hypothetical conceptions, the entitative abstractions of matter in its highly attenuated state, as existing at present in scientific minds; nor, again, the compound elements of antiquity. in occultism the word element means "rudiment" in every case. when we say "elementary man" we mean either the proemial, incipient sketch of man, in its unfinished and undeveloped condit

. within its beams lie the beginnings of all physical and chemical action, and of all cosmic and spiritual phenomena; it vitalizes and disorganizes; it gives life and produces death, and from its primordial point gradually emerged into existence the myriads of worlds, visible and invisible celestial bodies. it was at the ray of this first mother, one in three, that "god" according to[[footnote(s* the elemental vortices inaugurated by the mind have not been improved by their modern transformation* i have been often taken to task for using expressions in isis denoting belief in a personal and anthropomorphic god. this is not my idea. kabalistically speaking, the "architect" is the generic name for the sephiroth, the builders of the universe, as the "universal mind" represents the collectivit

"discoverer" of oxygen, or that which was known in the highest antiquity! yet all the ancient, mediaeval, and modern poets and philosophers have been anticipated even in the exoteric hindu books. descartes' plenum of matter differentiated into particles; leibnitz's ethereal fluid and kant's "primitive fluid" dissolved into its elements; kepler's solar vortex and systemic vortices; in short, from the elemental vortices inaugurated by the universal mind- through anaxagoras, down to galileo, torricelli, and swedenborg, and after them to the latest speculations by european mystics- all this is found in the hindu hymns and mantras to the "gods, monads, and atoms" in their fulness, for they are inseparable. in esoteric teachings, the most transcendental conceptions of the universe and its myste

BLUE EQUINOX

ts to the physical body, in order that the student may thoroughly understand his own limitations. liber xcvi. liber gaias. a handbook of geomancy. gives a simple and fairly satisfactory system of geomancy. liber lxxviii. a description of the cards of the tarot, with their attributions, including a method of divination by their use. liber cdxii. a vel armorum. an instruction for the preparation of the elemental instruments. the equinox 32 liber cdlxxiv. liber os abysmi vel daath. an instruction in a purely intellectual method of entering the abyss. liber dcccxi. energized enthusiasm. this course is specially adapted to the task of this grade, the attainment of control of the body of light, development of intuition, et cetera. course iv the zelator will be examined in the following books: li

o have been mastered long ago. it probably means neschamah. if we take this to be so, the whole passage will become intelligible. in the beginning of progress we have the automatic ego, the animal creator or generator of nephesch in yesod, the lowest point of the ruach, and the marriage between these is the seven portals 99 the first regeneration. nephesch is syrinx, and yesod is pan. nephesch is the elemental soul which seeks redemption and immortality. in order to obtain it, it must acquire a soul such as is possessed by men. now the elemental is said to be afraid of the sword with its cross hilt, of the cross, that is to say of the phallus, and this is what is called panic fear, which, originally an individual thing, is applied to a mob, because a mob has no soul. a very great many elem

BOOK T

come for: if wrong, abandon the divination. 6. if right, spread out the pack containing the significator, face upwards. count the cards from him, in the direction in which he faces. the counting should include the card from which you count. for knights, queens and princes, count 4. for princesses, count 7. for aces, count 11. for small cards, count according to the number. for trumps, count 3 for the elemental trumps; 9 for the planetary trumps; 12 for the zodiacal trumps. make a "story" of these cards. this story is that of the beginning of the affair. 7. pair the cards on either side of the significator, then those outside them, and so on. make another "story" which should fill in the details omitted in the first. 8. if this story is not quite accurate, do not be discouraged. perhaps the

BOOK OF PLEASURE

with the same moral code we help desire to transgress. desire of those things denied, the more you restrict the more you sin, but desire equally desires preservation of moral instinct, so desire is its own conflict (and weakly enough. have no fear, the bull of earth has long had nothing to do with your unclean conscience, your stagnant ideas of morality. the microbe alone would seem without fear* the elemental morality or fear of displeasing. the complexity of the belief (know thyself. the nature of belief equals all possibilities ultimately true by identification through culture to an idea of time, so what is not timely is not true, and what is not true, prognostication. thought of one thing, implies the possibility of another idea as contradicting but not dissociated, belief is to make "

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

nd water. there are other variations of this, including creating your outer circle of light by walking with your candle in a broad-based holder, followed by the salt water and the incense [insert pic p051- uncasting the circle when you have completed your spells or rituals, you should close the circle. this is done by simply reversing the casting process* thank the guardians and send the light of the elemental candles to whoever needs it* extinguish the elemental candles in reverse order of lighting. visualise the light fading and say, together with any present: let the circle be uncast but remain unbroken. merry meet and merry part and merry meet again* leave the altar candles to burn down. preparing your mind for magick as well as preparing the physical area for magick, you also need to

ngel or god acting directly from within the practitioner's body. elementals have also been associated for hundreds of years with more formal magical traditions. elementals, rather than having a permanent form themselves, are the forces or energies that give shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the origins of warnings about magical effects coming back threefold. th

d of in an environmentally friendly manner. you can, if you wish, place your banishing candle on a metal tray etched with a symbol of what you wish to remove from your life and bury that. both for ritual magick and for your informal candle spells and meditations, you will need a supply of candles in a variety of colours. i will list here astrological significances, the magical colour meanings and the elemental correspondences, so that even if you are new to magick you can begin work at once. if you are an experienced practitioner, some of the ideas may suggest new directions for your personal and coven work. the elemental candle colours each of the four elements- air, fire, water and earth- is represented by a single candle colour- yellow, red, blue and green. a coloured candle representin

as may suggest new directions for your personal and coven work. the elemental candle colours each of the four elements- air, fire, water and earth- is represented by a single candle colour- yellow, red, blue and green. a coloured candle representing each of the elements can be placed at the four main compass points around the circle to mark the quarters- east, south, west and north. you can place the elemental candles either on the edge of the circle in sturdy floor-standing holders, or on small tables or plinths at the compass points. though each element is represented by a single candle, you can use a second to increase a particular element in its own quadrant of the circle or use the elemental colour in all four quadrants. so, for example, if you were carrying out a fire spell, you coul

e polluted seas and other bodies of water this is a ritual to be carried out after dusk. it also has the effect of clearing old hurts and regrets that can hold us back from experiencing joy. a wonderful selection of garden torches and candles are now available, that can be placed in the ground for working out of doors. as you are taking away pollution, work at the time of the waning moon. blue is the elemental colour of water* place four blue candles at the four main compass points in a room or any outdoor area. the four blue compass candles can act as sentinels of light, protecting the four quarters of the circle* in the centre, place a cauldron or pot (a three-legged iron pot or any ceramic pot will do. these can often be found in antique shops, at car boot sales or garden centres, as we

ver, formal magick does have its place, for a special need or for raising spiritual awareness, or for focusing magical energies through the accumulated power of tools charged and regularly used for positive purpose. some people believe also that in ritual you tap into the energies of all those before you who have created circles of power and protection, and within them have raised and called upon the elemental qualities to bring desires and needs from the thought to the material plane. seite 110 wicca01.txt the aims of formal rituals rituals and spells at all levels cause a positive change or effect, whether for oneself, a loved one or the whole ecosystem, as they bring healing, peace, reconciliation or whatever is needed in the spell-caster's life. but over and above all these is the purp

one method of releasing the power is then to bring the athame down with a swift, cutting movement, horizontally at waist level, then thrust it away from the body and upwards once more to release this power. if others are present, direct the athame towards the centre of the circle. after the ritual you can drain excess energies by pointing the athame to the ground. an athame may be used to invoke the elemental guardian spirits by drawing a pentagram (see page 203) in the air and for closing down the elemental energies after the ritual. with its cutting steel of mars, it is effective in power, matters of the mind, change, action, justice, banishing magick, protection and for cutting through inertia and stagnation. the athame is sometimes also associated with the fire element. if you don't l

e full moon. on the day after the full moon, spend them on giving happiness to others. after the ritual, dissolve the salt in sacred water and tip it into a flowing source of water to get the money energies moving. in a formal ritual for the same purpose, focus the energies by casting a formal circle, inviting the guardians of the elements (see page 200) to lend their power to the endeavour. pass the elemental tools, incense, candles and water over the salt and money, thus concentrating the energies. dissolve and tip the salt away in a tub of water that has been swirled nine times to get the power flowing as the climax of the ritual. the difference is one of degree of intensity. incense i have already described in detail the different kinds of incense and how to use them, starting on page

or are required to be leaders and for those in all dangerous professions, especially involving fire, furnaces or metalwork. it is also potent for destruction of what is now no longer needed, for binding and banishing and so for protection. because it is the most powerful of the elements, it must be used only with care in seite 121 wicca01.txt a pure, calm frame of mind and for a positive purpose. the elemental creature of fire is the salamander, the mythical lizard that lives within fire (the name is nowadays given to a species of amphibious newts. the salamander offers an understanding of mystical processes and visions to inspire future paths and ventures. the colour of fire is gold, orange or red and its zodiacal signs are aries, leo and sagittarius. water water represents dusk, autumn a

inder that love may have a price, but that without it life does not have meaning. the colour of water is blue and its zodiacal signs are cancer, scorpio and pisces. the four quarters of the circle every magical circle is divided into four quarters that are in ceremonial magick called the watchtowers. the higher essences who protect the quarters are invoked as the guardians, who control and direct the elemental powers. sometimes they are called kings, sometimes devas, or they may be pictured as the four main archangels, michael, gabriel, raphael and uriel. how you perceive your guardians in the ritual circle is up to you. as with all magick, there are disagreements about which archangel represents each element. this is because angels are found in a number of different traditions and religio

d protector, and uriel as the fiery dawn in the east. however, recently i have started to use a more traditional association of raphael as the messenger in the east and uriel as sentinel of the north and i have found that this works better. do read about angels and experiment to see what suits you. i have listed source material on pages 201-2 and you can find more information on the internet. use the elemental candle colour to represent the angel you want. you can also use angels in the four quarters to invoke protection in less formal magick by lighting candles in the four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to eac

he four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to each guardian as archangel of the north, etc, then the celestial being can reveal itself in the form that is right for you. the angelic colours i have given vary slightly from the elemental ones and if you are carrying out a personal angelic ritual of protection or meditating on the archangels, you can use the archangel colours for your candles. some practitioners do not greet the guardians of the watchtowers at all, but instead light each elemental candle in turn, visualising golden energies pouring from each direction into the circle. uriel seite 122 wicca01.txt uriel

tagrams are remarkably easy to draw. they are created in one continuous line, moving from point to point, and ending where you began. in ritual magick, pentagrams are drawn in the air at each of the four compass directions of the circle, either with an athame, a wand or the index finger of your power hand. it is best to draw really big, strong pentagrams. pentagrams can be drawn either to attract the elemental guardians (invoking, or attracting pentagrams) or to close their energies (banishing pentagrams [insert pic p203- there are various rather complicated ways of drawing pentagrams, but i suggest you use the basic methods given on the previous page for attracting when opening your four quarters and banishing when closing. if you wish to find out more, i recommend you read dion fortune's

t helpful, then concentrate on the magick that exists your own very special working place [insert pic p205- let us go through a formal ritual. i have created this one for a solitary practitioner, but it adapts well for a group. a formal ritual to restore prosperity such a ritual could be used, for example, to boost employment in a town that has become an urban wasteland* set four floor candles in the elemental colours in the four main compass points of what will be the circle. the altar is in the centre* place a single large beeswax candle in the centre of the altar. arrange your tools and the four elemental substances, also on the altar, to form a square around the central candle: salt in the north, frankincense, fern or cinnamon incense in the east, a gold candle in the south, for abunda

rm a square around the central candle: salt in the north, frankincense, fern or cinnamon incense in the east, a gold candle in the south, for abundance, and a jug of water and two small dishes in the west* set the pentacle containing a honey cake in the north, and place the athame in the east, the wand in the south and the chalice of juice or wine in the west* place a ball of clay or dough within the elemental square, on a dish in front of the candle so that light shines on it* facing north, light the altar candle* take the salt from the north and stir it deosil with your athame, saying: power of new life, power of healing, power of regeneration, enter this salt, i ask, mother and father of light and love. you can substitute the names of gods and goddesses associated with success, prosperi

CHAOS MAGICK AND LUCIFERISM

ticing such concepts. associate, will, manifest and disassociate. associate: to freely dive into a particular concept and absorb it within your subconscious. this activates the very part of your brain which crowley spoke about in the goetia. the brain is stimulated by the specific association and enables a new action to occur. associate charges the belief with the energy necessary to create life, the elemental or servitor itself. you must believe it is possible for such to incarnate. will: the core of all magickal practice and the very brain of luciferian thought. the will is the seat of all libidinous desire and manifestation of action. manifest: by the combination of association and will can something be enfleshed or made manifest. this can be anything material you seek, or spiritual. on

CHRONOLOGIA RORISPERGIUS

erkabah ladder with jacob's ladder and reintroduces the universal soul as propounded by batalyawsi. 1282-1288 arnald villanova studies hebrew and joachimist literature perhaps meets abraham abulafia. 1283 "ars demonstrativa" ramon llull. on the letters a+ t (prefigures later *azoth* formulations)circle, square, and triangle can represent everything in creation. ascends the ladder of being through the elemental to the triune structure of the divine. c. 1285 hugh de digne dies. franciscan joachite hermit of hyeres. c.1285 ya aqob ben elia of venice translated into hebrew the major introduction to the beliefs of astrological science written by abu ma shar. 1286 abulafia, abraham hayei ha olam ha-ba (italy. guiard of cressonart in paris expounding to beguins on the key of david 1285 "or haskel

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ntain an etheric link between each other and with the chief of the second order. we must first be aware that the round circular altar that is usually found over the pastos is outside the vault. note the diagram of the temple layout. c b a f k l 5 c q n w this is a notable point. the reason for this is that the altar must be charged separately. for unless the altar is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged gl

in rtk. one more important factor is present in the r.r. et. a.c. this factor is the unity of our order. we must remain united in truth and brotherhood if we are to complete the group egregore of the "great work" and the reason we were called to this sacred mystical path. upon the calling forth of the d.w.b, the old current of energy is broken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucif

DAVIDSON DAN SHAPE POWER

ts and talismans as well as the sigils (signatures) of various demonic or angelic entities. these patterns produce correspondences (resonances) to establish a contact with the desired entity or influence. by stimulating such a shape power geometry, you literally evoke or call forth the influence, just like making a phonecall. there is a story about a group of experimenters who etched the sigil of the elemental spirit of wind onto a printed circuit board. the board was subjected to a high density fluctuating magnetic field (using various frequencies until an effect was noted. after a few minutes of excitation, the wind outside the building took on tomadic vetocities and the building collapsed as the wind entity attempted to interphase with the resonator. in a more practical sense, shape pow

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

erse on the astral plane (q.v, set at the quarters (east, south, west, and north. a celestial garrison of angels (q.v, under the command of an archangel (q.v. some traditions hold that there are watchtowers at the cross quarters as well as at the quarters. note: there is only one watchtower in each of the directions. watchtower, opening by: a powerful ritual, written by israel regardie (q.v) from the elemental grade rituals of the g.d, used to cast a magick circle in the tradition of the hermetic order of the golden dawn [g.d (q.v. this ritual is used by adepts to consecrate and cleanse a hall (room) as a preparation for any magickal ritual, especially operations of gray magick (q.v. water: one of the five magickal elements. it has the properties of being cool and moist. the element of the

mental grade rituals of the g.d, used to cast a magick circle in the tradition of the hermetic order of the golden dawn [g.d (q.v. this ritual is used by adepts to consecrate and cleanse a hall (room) as a preparation for any magickal ritual, especially operations of gray magick (q.v. water: one of the five magickal elements. it has the properties of being cool and moist. the element of the west. the elemental weapon/tool is the cup or chalice. waxing (moon: the moon from when the new moon can just be seen to the time of the full moon. western occultism: the magick of europe and english speaking nations around the world that has descended from the magick of sumeria, babylonia, egypt, greece, rome, the arabs and the jews, as well as from the indigenous european magick of ancient times. it's

DION FORTUNE MYSTICAL QABALA

aspect of nature to which it refers-we not only study it intellectually and me tate upon it, but we try to get into psychic and intuitive touch with its influence and sphere. in order to accomplish this, we always start at the top and try to get into spiritual touch with the aspect of deity which emanated that sphere and manifests in it. if this is not done, the forces belonging to the sphere on the elemental levels may get out of hand and cause difficulties. starting under the presidency of the divine name, however, no evil can enter. 23. having adored the creator and sustainer of all under [page 70] mystical qabala page 47 his holy name in the sphere we are investigating, we next invoke the archangel of the sphere, the mighty spi ritual being in whom we personify the forces that built u

ars, the siva aspect of the godhead. chokmah, the zodiac, represents kinetic force; and chesed, jupiter, the benign king, represents organised force; and the two are synthesised in tiphareth, the christ-centre, the redeemer and equilibrator. 24. the next trinity, of netzach, hod, and yesod, represents the magical and astral side of things. netzach (venus [page 84] represents the higher aspects of the elemental forces, the green ray; and hod (mercury) represents the mind side of magic. the one is the mystic and the other the occult, and they synthesise in the elemental yesod. this pair of sephiroth should never be considered apart, any more than the upper pair of geburah and gedulah, which is another name for chesed. this is indicated by the fact that the qabalah attributes thern respective

s sun-force and she is impregnated. 33. in magical workings the man or woman who desires to work with the opposite type of force to that of their physical vehicle, and it is part of the routine of occult training that they should do so, shifts the level of consciousness on to a plane on which they find themselves of the requisite polarity, and works thereon. the priest of osiris sometimes employs the elemental spirits to supplement his polarity, and the priestess of isis invokes angelic influences. 34. because manifestation takes place through the pairs of opposites, the principle of polarity is implicit not only in the macrocosm but also in the microcosm. by understanding it, and knowing how to avail ourselves of the potentialities it affords, we can raise our natural powers far above the

is called the lord of love and here again we have the concept of harmonious polarisation. 39. the two of swords (air) is called the lord of peace restored, indicating that the disruptive force of swords is in temporary equilibrium. mystical qabala page 92 40. the two of pentacles (earth) is called the lord of harmonious change. here, as in swords, we see a modification of the essential nature of the elemental force by its polarismg opposite, thus inducing equilibrium. the disruptive force of swords is restored to peace, and the inertia and resistance of earth becomes, when polarised by the influence of chokmah, a balanced rhythm. 41. these four cards indicate the chokmah-force in polarity, that is to say the essential balance of power as it manilests in the four worlds of the qabalists. w

a sephirah. it is this experience which is the culmination of the initiation of a sephirah. 75. the order of angels of tiphareth are the malachim, or kings. these are the spiritual principles of natural forces--and no one can control, or even safely make contact with elemental principles unless he holds the initiation of tiphareth, which is that of a minor adept. for he must have been accepted by the elemental kings, that is to say he must have rcalised the ultimate spiritual nature of natural forces before he can handle them in their elemental form. in their subjective elemental form they appear in the microcosm as powerful instincts of combat, of reproduction, of self-abasement, of self-aggrandisement, and all those emotional factors known to the psychologist. it is obvious, therefore, t

owerful instincts of combat, of reproduction, of self-abasement, of self-aggrandisement, and all those emotional factors known to the psychologist. it is obvious, therefore, that if we stir and stimulate these emotions in our natures it must be in order that we may use them as servants of the higher self, directed by reason and spiritual principle. it is necessary, therefore, that when we operate the elemental forces we do so through the kings, under the presidency of the archangel and by the invocation of the holy name of god appropriate to the sphere. microcosmically, this means that the powerful elemental driving-forces of our nature are correlated with the higher self, instead of being dissociated into the quphothic underworld of the freudian unconscious. 76. elemental operations are n

. 76. elemental operations are not, of course, performed in the sphere of tiphareth, but it is essential that they should be controlled from the sphere of tiphareth if they are to remain white magic. if there is no such higher control, they will soon slide off into black magic. it is said that at the fall the four lower sephiroth became detached from tiphareth and assimilated to the quphoth. when the elemental forces become detached from their spiritual principles in our concepts so that they become ends in themselves, even if no mystical qabala page 143 ev'l but merely experimentation is intended, a fall takes place and degeneration soon follows. but when we clearly realise the spiritual principle behind all natural things, they are then in a state of innocence, to use a theological term

nce of the natural which is so lamentably lacking in our religious life to-day, and which is responsible for so much neurotic ill-health and so much married unhappiness. 79. it is through this vision of the harmony of things that we are made one with nature, not by means of elemental contacts. human beings who are in anywise raised by culture above the primitive cannot become one with nature upon the elemental level, for to do so is degeneration, and they become beastly in both senses of the word. the nature contacts are made through the angelic kings of the elements in the sphere of tiphareth-in other words, through the realisation of the spiritual principles behind natural things-and the initiate then comes to the elemental beings in the name of their presiding king. he descends into the

41. tn order to achieve this end he must work in harmonv with thc invisible forces in the same way that the scientist masters nature by understanding her. of these invisible forces some are spiritual, descending from kether, and some are elemental, working up from malkuth. the kether forces of the macrocosm are picked up by the tiphareth-centre in the microcosm, to use the qabalistic terminology; the elemental forces are picked up by the yesod-centre, but-and this is the important point-they are directed and controlled by the manner in which the equilibrium is maintained between netzach and hod. 42. netzach, in the microcosm, represents the instinctive, emotional side of our nature, and hod represents the intellect; netzach is the artist in us, and hod is the scientist. according as our mo

he sphere of netzach is not in function, for the scepticism of hod will kill all magical images before their birth. like all things in nature, hod, unfertilised by its opposing polarity, is sterile. there must be something of the artist in every occultist who wants to do practical work. the intellect alone, however powerful) does not confer powers. it is through the netzach in our own nature that the elemental forces obtain access to consciousness; without netzach, they remain in the subconscious sphere of yesod, working blindly. it is taught in the mysteries that each level of manifestation has its own ethic, or standard of right and wrong, and that we must not confuse the planes by expecting from one the standard ot another, which is not applicable thereon. in the realm ot mind, the ethi

DION FORTUNE PSYCHIC SELF DEFENSE

certain types of non-pathological abnormality which are occasionally met with. 36 of 103 these non-humans are either adored or hated by their human associates. they have a peculiar fascination for certain types of temperament, the types that psychologists call the unstable. in these types the subconscious comes very near to the surface, deep calls to deep, and they are instinctively drawn towards the elemental kingdoms. there is nothing more disastrous than marriage with a non-human, for they have nothing in their nature that can satisfy the normal human yearnings for affection and sympathy. the one saving feature in such a union is that grounds for divorce are invariably readily available, for the morals of the non-human are those of the barnyard. the power of non-humans to injure their e

own nature, they are destructive to beings of the human evolution. yet what other laws can they obey? for them to submit to our standards is to deny their deepest instincts. the effect they have upon those who love them constitutes such a well-marked syndrome among the psychic pathologies that we must consider it in detail. the person who forms a rapport with a non-human becomes deeply stirred by the elemental forces that find ingress to our sphere through the channel of this wandering and alien soul. he becomes, as it were, drawn away from normal human things and set wandering upon the confines of the fairy kingdom, and yet he can find there no rest for his foot and no sustenance for his soul. the story of the handsome fisher-lad and the mermaid is indicative of this condition. she loves

st and used it without proper preparation. or again, it is not uncommon to find people who have brought through from previous incarnations a natural aptitude for getting into touch with the 37 of 103 elemental kingdoms. in such cases it may occur that an elemental who has had experience of relations with human beings may deliberately get into touch with them. this is in every way undesirable, for the elemental has not got the knowledge of human conditions necessary to enable it to avoid injuring its new friend. in any case, elementals have got a one-way intelligence, and it is not well that they should be senior partners in any alliance with human beings. the whole question of elemental contacts, an exceedingly fascinating one, is too extensive and intricate to be entered upon in these pag

ness because they stir those atavistic depths which the psycho-analyst aims at laying bare by means of his technique. anyone who is acquainted with the literature or practice of psycho-analysis knows that the ab-reaction is an important factor in this system; it is a crisis, and can, for the time being at any rate, upset the patient pretty thoroughly and exacerbate all his symptoms. when we touch the elemental contacts we get the same reaction that is caused by psycho-analysis when the censor is being penetrated. persons in whom the subconscious mind is near the surface, such as the artist, the crank, the unstable, and, for the matter of that, the genius in any walk of life, love the elemental contacts because they stimulate the elemental forces in their own nature which are to them the sp

ter of that, the genius in any walk of life, love the elemental contacts because they stimulate the elemental forces in their own nature which are to them the springs of their power and inspiration. but the average citizen, whose mental content is organised largely in a basis of repression and compromise in order that he may be a citizen at all and take his place in organised society, is upset by the elemental contacts according to the proportion of repression to compromise in his make-up. compromise is the normal lot of humanity; repression is the pathology of compromise. the person who has managed to effect a working compromise between the different elements of his nature can afford to allow himself a holiday with the devas without doing any body any harm; but the person who is repressed

drastic psycho-analysis would have. we hear sometimes of the tragedy that results from taking the last dose in a bottle of tonic of which arsenic is one of the ingredients. this is due to the fact that the bottle has not been thoroughly shaken up each time a dose has been taken, so that the arsenical sediment has all collected in the last dose and reached a poisonous concentration. so it is with the elemental contacts; they are a potent tonic, but they can reach a poisonous concentration under unsuitable circumstances. i have never come across or heard of a case of pathology due to the fascination of the element of earth; it is not an element that usually attracts the amateur experimenter, though the initiate appreciates its value and importance. i have come across cases, however, of sens

r so much that the mountains will fall upon them as that they will close over them, as the cave closed upon the children who followed the pied piper of hamelin. the psychiatrist will, of course, recognise this symptom as belonging to the well-known psycho-neurosis of claustrophobia. this, however, does not invalidate my statement; for in my opinion we may find that in a more intimate knowledge of the elemental kingdoms we shall come upon the clue to both claustrophobia and agarophobia. mountaineers also know this peculiar terror with which the great hills can obsess mankind. it is neither giddiness nor mountain sickness, but a curious oppression of the spirits by the overwhelming grandeur of nature. the same force, when not at a poisonous concentration, inspires the passion ate love of the

ed that something queer was afoot, however, and asked my teacher about it. she was much amused, but i was not, because it was my crockery that was supplying the raw material for the phenomena. she advised me to get into sympathetic touch with the sylphs, as the initiation had evidently not been altogether successful. i tried to do this, but i was in london at the time and met with no success, for the elemental contacts, with the exception of fire, cannot be worked successfully in a city. the smashing went on, and i was reduced to a tin mug and a tooth-glass, for i saw it was useless to get any more china until things had settled down. then i went away for my summer holiday and found myself on the summit of a high and isolated hill on a day of bright sun and high wind. i was very conscious

cts, with the exception of fire, cannot be worked successfully in a city. the smashing went on, and i was reduced to a tin mug and a tooth-glass, for i saw it was useless to get any more china until things had settled down. then i went away for my summer holiday and found myself on the summit of a high and isolated hill on a day of bright sun and high wind. i was very conscious of the nearness of the elemental kingdoms. the air seemed full of silver sparkles, which is always a sign that the veil is thin. there was no one present save some friends who were sympathetic. i faced into the wind and raised my arms in invocation. suddenly we saw below us a figure bursting through hedges and leaping ditches and running wildly towards it. we presently recognised it as another of our friends, and wh

n be perceived as a whitish cloud, like a patch of lighter-coloured sky, surrounding the top of the tree, and usually swaying gently from side to side. there is a curious antagonism between elms and humanity, and about orchids all sensitive persons agree there is some thing sinister. tropical vegetation, as a whole, is over-powerful for humanity. under the tremendous stimulation of the solar fire the elemental forces are concentrated to a poisonous strength. i am not personally acquainted with the west coast of africa, but from what i can gather i am of the opinion that the elemental forces and the atmosphere made by juju rites are between them more responsible than the climate for earning that part of the world its sinister reputation as the white man's grave. there are other spots where

tly been on an astral expedition from which she never returned. she was not a good subject for such experiments, for she suffered from some defect of the pituitary body. whether she was the victim of a psychic attack, whether she merely stopped out on the astral too long and her body, of poor vitality in any case, became chilled lying thus exposed in mid-winter, or whether she slipped into one of the elemental kingdoms that she loved, even as swinburne swam out to sea, who shall say? the information at our disposal is insufficient for an opinion to be formed. the facts, however, cannot be questioned, and remain to give sceptics food for thought. it may be as well to say in concluding this chapter, that when i speak of the experiments of ceremonial magic, i do not mean ritual initiation. no

is mould is poured the concentrated energy of the operator, something of his own self goes into it. this is its soul, and it is like a self-steering torpedo which is set to move in a curve towards a chosen mark. or the operator, if an expert magician, may deliberately ensoul this thought-form with elemental essence, which is the raw, undifferentiated substance of life drawn from one or another of the elemental kingdoms. it is in order to do this that the curse is invoked in the name of some being. the curser declares "i curse you by so and so" this is the form of evocation which calls the ensouling essence into the thought- form, thus making an artificial elemental which is endowed with an independent life of its own. if we want to know something of the efficacy of curses, we have only to

DONALDTYSON ELEMENT

ional western magic. the ancient greeks and romans thought that everything in the world was composed of a mixture of four fundamental qualities, which they called fire, water, air and earth. magicians assigned a class of elemental spirits to each of these elements. an elemental spirit partakes of the nature of its element, and is able to control the forces associated with its element. for example the elemental spirit of air is airy and controls the forces of the wind. do not confuse the elements with the physical materials fire, water, air and earth. these substances merely express in their natures the qualities of the elements whose names they bear. they are a good way of understanding the elements. if you consider the qualities of earth, you will gain an idea of the element earth. materi

is only one pentagram, which is a star with five points and interlocking lines. it is traced by a single, continuous line that returns to itself. which element the pentagram belongs to is determined by which of the five points begins this line. whether the pentagram invokes or banishes is determined by which direction, sunwise (clockwise) or widdershins (counterclockwise, the pentagram is traced. the elemental association of the pentagram, and whether it invokes or banishes, can only be determined by observing the actual process of its formation, unless the finished pentagram is marked in some way to distinguish it. the number of spirits in each of these four elemental classes is beyond counting. they are obedient to the will of the magician if the magician is serious and in complete contr

DONALDTYSON PENTA

you can visualize the pentagram upon the air, the more effective it will be. similarly, if you inscribe a pentagram upon an object or person, visualize its lines blazing with cool, white fire even after you have finished. as you project the pentagram from your right index finger, or some instrument such as the wand or sword, or as you drawn it with a pen, pencil or other writing tool, try to feel the elemental energy that you seek to invoke or banish. project your own personal energy into the pentagram. this has the effect of priming it, and makes its action more powerful. it requires practice and the ability to visualize with all the senses, something that is true of all aspects of ceremonial magic. visualization is not limited to sight. the same basic technique is used in magic to hear

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

of the wonderful serpent of akhnim, which was worshiped by the muslims as an angel, and which the christians believed to be the demon asmodeus. akiba ben joseph (ca. 50.135 c.e) a jewish rabbi of the first century, who began as a simple shepherd, then became a learned scholar, spurred by the hope of winning the hand of a young lady he greatly admired. according to jewish legend, he was taught by the elemental spirits, was a wonder worker, and at his peak had as many as 24,000 disciples. he was reputed to be the author of a famous work entitled yetzirah (on the creation, which is by some ascribed to abraham, or to adam. an early hebrew edition of the sepher yetzirah was printed at lemberg in 1680: a latin version was printed in paris in 1552. rabbi akiba was a great teacher who developed a

nimal with them, and allowed him to be led into the desert and set free. and the people, having left the care of their iniquities to the goat of azazel. also known as the scapegoat.return home with clean consciences. according to milton, azazel is the principal standard bearer of the infernal armies. it was also the name of the demon used by mark the heretic for his magic spells. azer an angel of the elemental fire. according to some accounts, azer is also the name of the father of zoroaster, legendary author of the zend-avesta, the sacred work of the ancient persians. azoth (or azoch) name given by ancient alchemists to mercury, also known as astral quintessence, flying salve, animated spirit, ethelia, and auraric. the term also implied the essential element of the transmutation process

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ast. they proceeded to initiate him into the mysteries of occult science, and he quickly became acquainted with arabic, from which he translated the divine book m into latin. after three years of mystic instruction, he departed from the mysterious city for egypt, then sailed to fez, as the wise men of damcar had instructed him to do. there he fell in with other masters who taught him how to evoke the elemental spirits. after a further two years sojourn at fez, his period of initiation was over, and he proceeded to spain to confer with the wisdom of that country and convince its professors of the errors of their ways. the scholars of spain, however, turned their backs upon him with loud laughter and intimated to him that they had learned the principles and practice of magic from a much high

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

rtant to ficino for the synthesis of neoplatonism with christianity so, too, he helped pico to build the bridge between jewish cabala and christianity. pico's heptaplus, which is a commentary on genesis in the cabalistic manner, is full of references to dionysius. in this work, pico frequently has occasion to mention the "three worlds" as understood by the cabalists, who divided the universe into the elemental world or terrestrial world, the celestial world or the world of the stars, and the supercelestial world. between all these worlds there was continuity of influences. pico found no difficulty in linking this concept both with neoplatonism and with the christian or pseudo-dionysian mysticism. he makes the link with neoplatonism by identifying (as ficino had also done) the angelic world

ttend to private matters and each of them is assigned to an individual human being. thus, with reason, the last hierarchy is figured by the waters below the firmament, since they preside over mutable and transient things' by thus assigning the first hierarchy to the supercelestial world (waters above the firmament, the second hierarchy to the celestial world (firmament, and the third hierarchy to the elemental or sublunar world (waters below the firmament, pico "astrologises" the celestial hierarchies even more strictly than ficino, by allowing them these special influences in the three zones. there is no trace of such astrologising tendency in pseudo-dionysius himself, for whom the nine hierarchies both represent the trinity and are solely devoted, in their several degrees, to the praise

ployed by magicians and astrologers for whom it was useful, in case of theological disapproval, to be able to point to statements made by themselves "against" their subjects, by which, however, they usually mean that they are only against bad uses of such knowledge, not their own good uses. the universe is to be divided, says agrippa in the first two chapters of his first book, into three worlds, the elemental world, the celestial world, the intellectual world. each world receives influences from the one above it, so that the virtue of the creator descends through the angels in the intellectual world, to the stars in the celestial world, and thence to the elements and to all things composed of them in the elemental world, animals, plants, metals, stones, and so on. magicians think that we

escends through the angels in the intellectual world, to the stars in the celestial world, and thence to the elements and to all things composed of them in the elemental world, animals, plants, metals, stones, and so on. magicians think that we can make the same progress upwards, and draw the virtues of the upper world down to us by manipulating the lower ones. they try to discover the virtues of the elemental world by medicine and natural philosophy; the virtues of the celestial world by astrology and mathematics; and in regard to the intellectual world, they study the holy ceremonies of religions. agrippa's work is divided into three books; the first book is about natural magic, or magic in the elemental world; the second is about celestial magic; the third is about ceremonial magic. the

r animal or the root or stem of a solar plant, you will see the character of the sun stamped upon it. then come instructions on how to do natural magic by manipulations of the natural sympathies in things and thus through arrangements and correct uses of the lower things to draw down the powers of the higher things.5 so far, what agrippa has been talking about is ficino's natural magic as done in the elemental world that is through occult stellar virtues in natural objects. but, as d. p. walker has pointed out,6 agrippa does not follow ficino in taking care to avoid the demonic side of this magic by aiming only at attracting stellar influences and not the influences of spiritual forces beyond the stars. for you can draw down in this way, says agrippa, not only celestial and vital benefits

nown to the thick-witted worker. and no one has such powers but he who has cohabited with the elements, vanquished nature, mounted higher than the heavens, elevating himself above the angels to the archetype itself, with whom he then becomes co-operator and can do all things.1 which shows how far, far behind him agrippa has left the timid and pious ficino, who aimed only at doing natural magic in the elemental world, with just a spot of celestial magic from a few planetary talismans, used naturally. the agrippan magus aims at mounting up through all three worlds, the elemental world, the celestial world, the intellectual or angelic or demonic world, and beyond even that to the creator himself whose divine creative power he will obtain. the door into the forbidden which ficino had left only

of god's wonders in the creation, and the worshipper of god himself above the creation, but man the operator, man who seeks to draw power from the divine and natural order. it may again be helpful at this point to look at an illustration (pi. 10) from one of fludd's works which, though much later than agrippa, still belong into the same tradition. on the central earth sits a monkey; around him is the elemental world; he is linked by a chain to a woman representing the sun, moon, and stars, the celestial world, the spheres of the planets and the zodiac among which she stands. outside the sphere of the zodiac, or the sphere of fixed stars, are shown three spheres inhabited by tiny angelic forms; a chain passing upward from the woman's right arm reaches the deity himself, beyond the angelic s

son, and the holy spirit, the christian trinity. in the intellectual world this number signifies the three hierarchies of angels, that is the nine pseudo-dionysian hierarchies grouped into three representing the trinity. in the celestial world, three refers to the three quaternations of the signs (of the zodiac, the three quaternations of the houses (of a horoscope, and the three triplicities; in the elemental world it refers to three degrees of elements; in the minor world, that is the microcosm or man, it refers to the three main parts of man's body, the head, the breast, and the belly. in the infernal world, it becomes three infernal furies, three infernal judges, and three degrees of the damned. in the chapter on three in bruno's poem, we hear nothing of the trinity, and the three are

omparison is to be made between his and fludd's works on harmony, he will show any reader that "rem mathematicam ego tradam mathematice, tu hermetice".8 the root of the matter is that "mathesis" or mathematics "more hermetico" as used by fludd on harmony means those numerological relationships, ultimately based on astrology, running through the three worlds, the empyrean, the celestial world, and the elemental world, and which bound together the macrocosm and the microcosm. mathematics in kepler's sense is quantitative measurement, and in his book he is applying it empirically and only in the celestial world, and there only to the movement of the planets. jam ut propius accedamus ad fundamenta, quibus robertus de fluctibus superstruit suam musicam mundanam; primum ille totum mundum, omnesq

FRATER TENEBROUS CULTS OF CTHULHU

y saw. according to grant, the cult of aiwaz can be traced to a period that inspired the age-long draconian tradition of egypt, which lingered on into the dark dynasties, the monuments of which were laid waste by opponents of the elder cult. it is interesting to note that lovecraft himself specifically linked the worship of nyarlathotep to pre-dynastic egypt, in the eponymously titled prose poem. the elemental aspect of nyarlathotep is aether, the communicating medium of interstellar space (or in lovecraft s terminology, the audient void. shub-niggurath is the black goat of the woods with a thousand young a title inferring the geometric proliferation of creatures upon the earth. he is the horned god of the pagan agricultural societies of the ancient world, representing fertility and sexual

copy of the equinox, the volume of collected essays in which-the hymn to pan first appeared, in the widener library at harvard, which obtained a copy in december 1917. however, from passing references to crowley in one of lovecraft s letters, identifying him with a character in a story by h. r. wakefield6, it would appear unlikely that lovecraft knew much of the great beast, except by reputation. the elemental nature of shub-niggurath is that of earth, symbolized by the sign of taurus. his station is the north. hastur is the voice of the old ones an elemental deity assigned to the air, or the void of outer space. on earth, the station of hastur is the east, and his sign is aquarius. the god dagon was appropriated by lovecraft from ancient hebraic texts, in which he features as a god of the

FULLER J F C SECRET WISDOM OF THE QABALAH

aggressive and passive thieves. as christ expires, his secret wisdom of the qabalah page 60 soul is liberated and the veil of the temple (the pyramid) is rent in the midst. the three flames, or odin, of the letter shin represent the od, aur, and ob, the active, equilibrating, and passive forces of life. a trinity in unity. the messianic act, or great work, consists in freeing the hidden shin from the elemental pyramid in which it is imprisoned. then the four elements vanish and the splendour of the shekinah enwraps, like a caul of light, the divine child- the messiah. from this esoteric doctrine it will be seen that the messiah does not come from outside, he does not descend upon the pyramid; in place he comes from inside and dissolves the pyramid. the christian idea of the son of god desc

nsional consciousness is rendered comatose, and with it a world which is both a reality and an illusion, a tangible thing and a mere reflection. thus, freed from things earthly, the soul of man expands from what qabalistically is a negative existence towards a positive existence. metaphorically speaking, first the soul becomes boundless, because the restrictions are removed; then, as the sides of the elemental pyramid dissolve into illusion, does it become the boundless light, and symbolized as the microcosmic shin it beholds the macrocosmic shin, whereupon god (the four-dimensional world) is seen face to face, and the hexagram, the symbol of the great work, is formulated. there are many ways of turning this magical key, and not infrequently it is broken in the turning and with it the mind

GILBERT THE MAGICAL MASON

onical, while others have affirmed that angels are in constant action in the world guiding and guarding men, cities, nations and churches.angels125thepagan faiths of ancient greece and rome taught the existence of higher beings as guardians of their cities and sacred places, and they recognized spiritual and incorporeal person255 alities as presiding over seas, mountains and forest, and rulers of the elemental forces of the fire, earth, air, and water.therewere special groups of such spiritual elementals, and rulers of definite personality were believed in and addressed by names, and they were often worshipped and propitiated by ceremonies, offerings, libations and incense.theearliest work of an important christian character dealing with angels is thehierarchiacalestis attributed to dionys

GILBERT THE SORCERER AND HIS APPRENTICE

that key, i venture to assert, is to be found, and found only in the kabbalah.18 the sorcererand his apprentice[reprinted fromwal/ords amiquarian magazine,vol. xi,no. 65(1887)pp.305-8.]2. thesymbolismofthe4ancientsin thisclavicula'no.2,ashortexplanation ofthesymbolism of those four important officers of a college, openinthe zelatorgrade,whoarenamedancients "they preside, in the first place, over the elemental tests, by the symbolical passing through which alone. the candidate becomes entitled to kneelbefore-thealtar of light, and to joininthe mystic labours of: the order.itisnecessary to consider them, however, in other aspects than as simply preparersof the ordeal of the candidate; and, firstly, what does the, name 'ancient' mean, and why isitapplied to these officers. in the hebrew kaba

of sceptres forms a cross with two roses and two lilies in the opposite angles; the cross between the rose of sharon and the lily of the valley. the deuceofcups shows a tesselated pavement or cloth whereon the cups stand; between them is a species of caduceus, whose serpents are replaced by lion-beaded foliations, which recall the chnuphisserpent of the gnostics, and. certain familiar. forms. of the elemental spirits;practicaloccultists will know to what i allude. the deuce of swords forms a species ofvesicapiscisenclosing a mystic rose of the. primary colours. the deuce of pentacles is bound together by a continuous band in such a manner as to form a figure 8, and represents the one as being the reflection of theother,asthe universe is thatofthe divine idea. the four aces stand out by th

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

c cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the theoricus grafothe sanctuary of maat order of the golden dawn

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

004 8:00 am the invoking pentagram ritual of earth the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp, were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, we have adapted this lesser invoking pentagram ritual as an introduction ritual to the elemental earth principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the zelator grade. relax and perform the fourfould breath perfor

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

c cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long the sanctuary of maat order of the golden dawn- content http//www.ritual-magic

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

c cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the practicus gra fthe lesser ritual of the hexagram after learn

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

urn to the east. perform the analysis of the keyword. perform the rdthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:51 am lesser banishing ritual of the pentagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a

yourself that the presence of the archangels are truly undoubted. within its performance the magician traces a protecting circle, while his imagination is formulating an astral circle of fire within which to pursue his work. at the north, south, east, and west of this circle banishing pentagrams of the element earth are traced with the wand or sword. as these pentagrams are formed in midair with the elemental weapon, every effort should be made to impart vitality and reality to them. the blind performance of this ritual, as is so true of every aspect of theurgy, is quite useless, and is a waste of both time and energy. the imagination, simultaneously, should be stimulated to create these pentagrams about the magician on the astral plane in glowing figures of fire, so that through the stre

nd is a waste of both time and energy. the imagination, simultaneously, 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 prote

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father! o mother of mothers! o archetype eternal of maternity and love! o son, the flower of all sons! form of all forms! soul, spirit, harmony, and numeral of all things! amen- this translation of the elemental prayers is used in the golden dawn rituals. an alternate english rendition can be found in a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritu

GOLDEN DAWN RITUALS B

in the center. 7 hwhy la ynda \yhla k b e l m n o the following are the names from the tablet of union used in the supreme ritual of the pentagram. note: these names are not vibrated when one is performing the supreme ritual of the pentagram without a tablet of union. as a rule, enochian names are only vibrated when a tablet of union and the four watchtower tablets are present. the following are the elemental pentagrams, both invoking and banishing. 8 b b ynda ynda e e \yhla \yhla k k hwhy hwhy la la 9 observe that the currents descendeth from the to the l in the invoking pentagram of l. in the banishing pentagram, the current is reversed. the kerubic sigil of b should be drawn in the center of the pentagram. let the adept be aware that the banishing pentagram of l may be traced as a pote

tain the pentagram is proportional, and the ends fully closed. observe that the invoking pentagram of m begins from n and n begins from the angle of m. o, like l, begins with. the adept should take notice that an active-passive elemental relationship exists within the symbol of the pentagram. trace the kerubic sign of the element in the center of the pentagram. should you need to limit or confine the elemental energy as in talisman working, then draw a circle clockwise around the pentagram; otherwise, do not draw a circle around it. the basic rule is that thou shall invoke toward and banish from the point to which the element is attributed. m has a watery symbol, k. it is the container of rain and moisture. o is symbolized by the sign of e. e is the sign when the hot sun is most fiery upon

t vision, it is better to take their position in the zodiac. when tracing the pentagram of, thou shall give the 5=6 sign, for l, the zelator sign, for m, the theoricus sign, for n, that of practicus, and for o, the sign of the philosophus. the pentagram may be used for invoking or banishing zodiacal forces. each zodiacal sign has an elemental quality. let the adept use the pentagram that contains the elemental quality of the sign to be invoked or banished. take note of the following example: i l when tracing a symbol, commence in the left-hand position and follow the direction of the a. 11 when invoking the forces of the zodiac, make certain to erect an astrological scheme of the heavens for the time of working so that the adept will know what quarter or direction to face. the use of an ep

GOLDEN DAWN RITUALS G

element. 6 l m o n laidrom habioro aaetpio lsrahpm alhctga ahaozpi aapdoce slgaiol aczinor aaozaif adoeoet saiinou ahmlicv avtotar anodoin soniznt lzinopo htmorda alndvod laoaxrp liiansa hipotga arinnap ligdisa (please see pronunciation guide for the seniors at the end of this lesson) be this day present with me. bestow upon me (name the element, the strength and purity whereof ye are masters in the elemental forces which ye control, that its outward and material form may remain a true symbol of the inward and spiritual force" fire wand empowering the lesser angle of o let the adept take up the magical sword of the art and recite the following "o thou mighty angel bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into th

GOLDEN DAWN RITUALS K

be, around which the twin serpents of egypt twine. it symbolizes the equilibrated forces of the spirit and the four elements beneath the everlasting wings of the holy one. associate adeptus minor, what are the words inscribed upon the door of the vault, and how is it guarded" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open, and the door is guarded by the elemental tablets and by the kerubic emblems" chief adept "the one hundred and twenty years refer symbolically to the five grades of the first order and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written 'his days shall be one hundred and twenty years; and one hundred and twenty divided by five yields twentyfour, the number

GOLDEN DAWN RITUALS SADD

s in the following manner: great cross thou shall read the tetragrammaton always beginning from the top of the linea dei patris and the linea dei fellique ascribing the appropriate letter to each tablet, and read in a spherical fashion (letter ascending in an upward direction) to the bottom of both lines. each tablet begins on the top with the appropriate letter of the tetragrammaton, ascribed to the elemental tablet: d= y c= h a= w b= h thou shalt read the linea spiritus sancti beginning in the left, and again, commencing with the letter of the tetragrammaton appropriate to the tablet, reading from right to left. air tablet 15 tetragrammaton as applied to the kerubic ranks of each tablet (hands indicate the direction of the letters are to be read) air tablet" whyh (f) yh(f)wh h(f)yhw hwh(

tetragrammaton as applied to the kerubic ranks of each tablet (hands indicate the direction of the letters are to be read) air tablet" whyh (f) yh(f)wh h(f)yhw hwh(f)y" water tablet" whyh(f) yh(f)wh h(f)yhw hwh(f)y" earth tablet" wh(f)yh wh(f)yh h(f)why h(f)why" fire tablet" wh(f)yh wh(f)yh h(f)why h(f)why! do not confuse same tetragrammaton allocation with very different natures of the tablets. the elemental composition differs enormously in each lesser angle. servient squares 16 the servient squares beneath the calvary cross appear as four vertical columns of four squares each (do not count the white squares from the sephirotic cross. thou shall observe the following rule when attributing the letter of the tetragrammaton to the servient squares: the columns (reading from above downward)

triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given, consideration is not acceptable to deteriorate the elemental nature of the tablets by painting them

no. 4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the name. triangle no. 4 elemental emblem of lesser angle. thou will note that no. 1 and no. 3 always match in color in the kerubic square. no. 2 showeth us the elemental color of the tablet, while no. 4 showeth the elemental color of the lesser angle. servient squares: triangle no. 1 element of the great tablet with astrological attributions. triangle no. 2 elemental emblem of letter ruling the column with the tarot trump. triangle no. 3 elemental emblem of the lesser angle with geomantic figure. triangle no. 4 elemental emblem of letter ruling rank

GOLDEN DAWN RITUALS SCONTINUED

triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given consideration is not acceptable to deteriorate the elemental nature of the tablets by painting them i

no. 4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the name. triangle no. 4 elemental emblem of lesser angle. thou will note that no. 1 and no. 3 always match in color in the kerubic square. no. 2 showeth us the elemental color of the tablet, while no. 4 showeth the elemental color of the lesser angle. servient squares: triangle no. 1 element of the great tablet with astrological attributions. triangle no. 2 elemental emblem of letter ruling the column with the tarot trump. triangle no. 3 elemental emblem of the lesser angle with geomantic figure. triangle no. 4 elemental emblem of letter ruling rank

GOLDEN DAWN RITUALS Z1

der. he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his symbolism. the white cross and triangle on his left breast on the robe represents the purification of the outer order by n. he may wear a lamen like that of the hierophant, but blue upon an orange field and depending from a collar of orange. he may bear a sceptre surmounted by a maltese cross in the elemental colors. the proper mantle of office of the cancellarius is the yellow robe of m. upon him depend the records of the temple, the order of its working, the arrangements of its meetings and the circulation of its manuscripts. he is the recorder, and more immediately than either of the preceding chiefs, the representative of the executive authority of the second order over the outer. his

GOLDEN DAWN RITUALS Z2

thou mayest also evoke an elemental form to tell thee if the blackness be sufficient. but be thou sure that in this latter thou art not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of darkness, wherefore ask thou of him nothing further concerning the working at this stage but only concerning the blackness, and this can be further tested by the elemental itself, which should be either black or clad in an intensely black robe (note, for this evocation, use the names, of l. l. then, let the alchemist distill with a gentle heat until nothing remaineth to come over. let him then take out the residuum and grind it into a powder; replace this powder in the curcurbite, and pour again upon it the fluid previously distilled. the curcurbite is

en and bright flashes of light should appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. now invoke an elemental from the curcurbite consonant to the nature of the mixture, and judge by the nature of the color of its robes and their brilliancy whether the matter has attained to the right condition. if the flashes do not appear, and if the robes of the elemental be not brilliant and flashing, then let the curcurbite stand within the white triangle for seven days; having on the right hand of the apex of the triangle a flashing tablet of the a, and in the left ,one of the 4. let it not be moved or disturbed all those seven days, but not in the dark, save at night. then, let the operation as aforementioned be repeated over the curcurbite, and t

GOLDEN DAWN RITUALS ZAM13

and cross" chief adept "i also carry the wand of the winged globe around which the twin serpents of egypt twine. it symbolizes the balanced force of the spirit in the elements behind the wings of the holy one. associate adeptus minor, what are the words inscribed above the vault" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open. the door is guarded by the elemental tablets and the kerubic emblems" chief adept "all kneel" second adept "father, the hour has come. give glory to your son that your son may give glory to you, inasmuch as you have given him authority over all mankind, that he may bestow eternal life on those you gave him. i have given you glory on earth by finishing the work that you gave me to do. do you now, father, give me glory at

GOLDEN DAWN RITUALS ZAM15

nges the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is to be used in all cases where great force and strength are to be u

GOLDEN DAWN RITUALS ZAM5

gems, the marvelous seed of stars. live, reign, and be thou the eternal dispenser of treasures, whereof thou hast made us wardens. amen" part 6 step 1 circulate the light throughout your sphere of sensation. the energy should rise from your feet to the top of your head like a geyser shooting from the ground. as the power rushes up, hold it and then on the descent, push down the energy of each of the elemental spheres to your feet. then imagine the light going upwards from sphere to sphere, taking the power and energy of each sphere higher until it reaches the divine white brilliance above your head. the divine white brilliance above your head is a combination of all of the colors generated so far. concentrate now on the power rather than the color; the power and energy that you are circul

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

this visualization until you can feel the current flowing through your body. it should have a masculine feel to it. 4. let the direction of the current be reversed. maintain the flow and notice the distinct feminine feeling to this current. 5. continue oscillating between the two polarized currents and let them filter throughout your body for as long as you can. 287 enochian tarot then there are the elemental tablets of sir edward kelly and dr. john dee. from these you can extract a square to perform almost any conceivable operation, if you understand the virtue of the various symbols which they manifest. they are actually an expansion of the tarot. aleister crowley, magick without tears the thirty aethyrs and the qabalistic tree of life are both maps of the same subtle regions. although

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

they had finished hollowing out the bed, god poured water into it out of his golden bowl (verhandl. der esthn. gesellschaft, dorpat 1840. 1, 40-42. the two stories differ as to the manner of preparing the new bed. vol. ii. m 600 elements. the greeks and romans personified their rivers into male beings; a bearded old man pours the flowing spring out of his urn (pp. 585. 593. homer finely pictures the elemental strife between water and fire in the battle of the skamander with hephaestus: the river is a god, and is called ava%y od. 5, 445. 451. the indian ganges too is an august deity. smaller streams and fountains had nymphs set over them. 1 in our language, most of the rivers names are feminine (gramm. 3, 384-6, there must therefore have been female watersprites. twelve or eighteen streams

INITIATION INTO HERMETICS

he fourth, i.e, the earth element. through realization in this element came out the fiat, it shall be. details concerning the specific influences of the elements in the various spheres and kingdoms, such as the kingdoms of nature, of animals and of human beings will be found in the following chapters. the main point is that the reader gets a general impression about the workshop and the effect of the elemental principles in the entire universe. 6. the light light is established on the principle of fire. light without fire is unconceivable and for this particular reason it is an aspect of the fire. each fiery element can be converted into light and the other way around. therefore light involves all the specific qualities such as shining, penetrating, expanding. the opposite of light is dark

ns, as the oriental philosophy puts it, but its signification reaches farther and is a very deep one. instinctively all men have the feeling that something good can bring good results only and again all the evil must end up with evil or, in the words of a proverb, whatsoever a man sows, that shall he reap. everybody is bound to know this law and to respect it. this law of cause and effect governs the elemental principles, too. i have no intention to enter into details of this law, which could be expressed in a few words, as they are quite clear so that every reasonable man will understand them. subject to this law of cause and effect is also the law of evolution or development. thus development is an aspect of the karma law. man 9. about the body man is the true image of god; he has been c

mentals, beings created consciously or unconsciously by man as a result of repeated and intense thinking. an elemental being is not yet so condensed to form or to assume any astral shape for itself. its influence is therefore limited to the mental sphere. the difference between an ideal form and an elemental lies in the fact that the ideal form is based on one or several ideas. on the other hand, the elemental is equipped with a certain quantity of consciousness and therefore with the instinct of preservation, but otherwise it does not much distinguish from other mental living beings, and it can even take the same shape as the ideal form. the adept often resorts to these elemental beings. the problem of how to create such an elemental, how to preserve it and how to utilize it for certain p

number of his customers, and the elementals can be helpful to him in many other ways. the genuine magician will always be inspired by good and noble intentions and keep the altruistic motive in mind if he is aiming at the highest level of magical maturity. the practice of creating elementals is very simple and an affair of the magician s imagination, but the following rules must be considered: 1. the elemental has to be given a form corresponding to the desire one wishes to be fulfilled. the form is to be created y intensive imagination. 2. the form, the so-called vessel or housing has to be given a name of some sort. everything existing, whether in a particular shape or shapeless does have a name; if it has no name, it does not exist. 3. the task is to impressed on the elemental with the

e task is to impressed on the elemental with the help of the willpower and the imaginative faculty; that is, an authoritative order has to be given with respect to the kind of effect to be produced. here as well, the present or imperative form formula must be retained in exactly the same way as i described it in the chapter dealing with subconsciousness. 4. the effectiveness is to be impressed on the elemental regardless whether it be a question of a permanent or a restricted effect. these four fundamental rules are to be respected if one intends to work successfully with elementals. i will render the practice even more understandable, and an illustrative case may show how it can be done: supposing the magician intends to enforce someone s memory or any other intellectual faculty with the

has shaped this mental sun or ball, he must give it a suitable name, say lucis or the like. besides, he is fixing the time when this ball is to affect the mental sphere of the person with terms like these: you ought to work in the mental sphere until the person concerned has attained the desired faculty in such a way that this faculty has become a habit! having fixed the time, the magician orders the elemental to dissolve in and return to the ocean of light as soon as it has fulfilled its task. expressing it magically, the birth and death of the elemental are fixed in exactly the same manner as man s or any other being s fate is. considering the fact that an elemental knows neither time nor space, it may be directed to the mental sphere of the respective person. its sending off happens qui

ht as soon as it has fulfilled its task. expressing it magically, the birth and death of the elemental are fixed in exactly the same manner as man s or any other being s fate is. considering the fact that an elemental knows neither time nor space, it may be directed to the mental sphere of the respective person. its sending off happens quite suddenly as if the connecting link between yourself and the elemental were torn. at the same moment, one turns to another job, one ceases to remember the elemental that has just been created. one may also accompany the breaking up with a certain farewell gesture, just as one did while creating it. all this is left entirely to the discretion of the scholar who, at this present state of development, should be quite capable of giving such and similar inst

ent state of development, should be quite capable of giving such and similar instructions himself. the more detached from the magician that such an elemental is, the more effective it will be in the mental sphere of the person for whom it was created. it can work independently in the mental sphere and will not be restricted in any way by the magicians mind. now and again it is advisable to reload the elemental to give it a greater power of expansion. this is achieved by calling the elemental by the name given to it, back from the mental sphere of the person concerned, rendering it more dynamic through a new accumulation of light, and sending it of again. as soon as the elemental has fulfilled the required task, it will dissolve itself in the ocean of light. this example should suffice to g

he element organism, namely that however great the intelligence and knowledge of these sprites may be, they are still composed of one single element, whereas man represents all four elements plus the fifth, akasa, the principle of god. now he will understand why the bible says that man is the most perfect of all beings, created by god in his own image. this is the reason for the discontent of all the elemental organisms at the sight of man s immortality, toward which all of them feel envy. it is understandable that each elemental being seeks to obtain immortality, and that the magician is in a position to bestow such an opportunity on them. unfortunately it is not possible for the time being to particularize how all this is brought about, but by now it can be taken for granted that the mag

dy, thus effecting invisibility. some more instructions referring to this problem will be found in my book the practice of magical evocation. 14. practices with elements a great number of possibilities are offered to a magician who wishes to specialize more particularly in the use of the elements, provided he has condensed or materialized the element with which he is working in such a manner that the elemental power has become a real physical power. being perfect in doing so, he can, through condensation of the earth element in his body, produce such an invulnerability of his body that it resembles that shown by indian fakirs in their performances. he is able to run pointed objects through his muscles without feeling the slightest pain or losing a tiny drop of blood or leaving a scar. faki

JASMUHEEN THE FOOD OF GODS

f dominant fields and invisibility. the shaman among you know that this type of communication and field sensitivity is common in the theta field where we know and experience that all is one. talking to all of nature with gentleness and love as if it is part of us just as we are part of god, opens the doorways to this field of possibility* a deva is a member of an order of angelic beings who serve the elemental forces of nature. they hold the matrix for the christ consciousness on earth among the nature and human kingdoms. step 16. personally i feel that also connecting our bio-shield to the cosmic nirvana network. c.n.n. is imperative, as like our dow, it truly provides us with an incorruptible network and focus on the common goal which is paradise for all. this is as simple as imaging thi

K AMBER THE BASICS OF MAGICK

artificial elemental is fairly easy. you must assume that the act has produced results, even if you do not immediately observe them. it is entirely possible to produce one of these little beasties and not know it (not being clairvoyant enough to observe it directly. therefore, and this is a general principle of any magick, never ignore forces you have set into motion. even though you may not see the elemental, you may nevertheless 'feel' it. warning- do not use artificial elementals for any kind of aversive magick at this point; they can be nasty little critters to get rid of. should you have to eliminate one of them which you created in error, you must re-absorb it back into yourself through your will; or in some cases you can 'exorcise' it. how to create an artificial elemental you can

created in error, you must re-absorb it back into yourself through your will; or in some cases you can 'exorcise' it. how to create an artificial elemental you can create your own artificial elemental for various purposes. an artificial elemental is basically a thoughtform which has been strengthened with emotion. refer to the aura color chart in the previous lesson and decide what color to make the elemental, based upon your intended purpose. apple green is a good choice for general purposes. then decide on a shape or outline. do you want your elemental to resemble some sort of animal? a simple circle or cloud is a good place to start. with this in mind you can use ritual to create your elemental. creative visualization is good for this. visualize it glowing before you. a darkened room i

KETAB E SIYAH

and the celestial brilliance that is our lucifer- for in him we thought embodied the will of god for creation and change. but now it transpires that order and origin are at extremes apart, and a choice is ill forced between the two. were it not for lucifer we should all be as beasts, knowing nothing of our selves, yet how indeed might we presume to order even our own thought without reference to the elemental bases of god? then michael turned to me and said, lucifer, thou host elected a direction whose end none can foresee, for it is estranged from the design of god. those who confirm thee do so as much for faith in thy 444 person as for sanction of thy ideal. and i perceive that, should thou fail in thy ambition, apocalyptic madness shall be thy ruin and damnation. then shall thy light p

KNOWLEDGE LECTURE ONE

d even normal activities and for the sake of grace, i'd like to see them performed without prompts. i'm not too concerned with perfection or quality, as long as it "looks good- thelemites note that the traditional g.d. qabalistic cross does not include iao] introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ic matter of the various planes at different stages of its descent. when it energizes the matter of the higher mental plane, it is known as the first elemental kingdom. when it descends to the lower or rupa levels of the same plane it is the second elemental kingdom, and on the astral plane it is the third elemental kingdom. even when this monadic essence first comes before us, in the earliest of the elemental kingdoms, it is already not one monad, but very many- not one great life-stream but many parallel streams, each possessing characteristics of its own. the monadic essence ensouls the matter of the sub-planes below it on each plane or division of a plane, and thus forms the elemental kingdoms. it is the same life that goes on into the mineral kingdom, and then begins to ascend, and pr

oots out through the astral levels, and when he is asked what is his situation in the lodge, a deva, having for his lowest vehicle a body of astral matter (what is called in buddhism a kamadeva, at once steps forward and takes up his position above the head of the j.d. at the same time the attention of a number of nature-spirits wearing bodies of astral matter is aroused, and also a great mass of the elemental essence belonging to the third of the great elemental kingdoms is awakened into activity. then when the question as to the duties is asked, the deva captain draws round him those astral myrmidons, and arranges them as he needs them, and at the same time seizes upon the floating mass of elemental essence and welds it into thought-forms such as he requires to carry out the work that ha

ect than it was before. 616. the spirals of evolution are still more far-reaching, so that the successive divisions of human life give us an epitome of the kingdoms of nature. the human embryo in the course of its growth takes on the appearance of each of the earlier kingdoms in succession; and besides that, in the development of the human body the gestation period reflects the downward course of the elemental kingdoms mentioned in theosophical literature; from birth to about the age of seven we have a time in which the wisest educationists consider that the child fs physical nature should receive more attention than the emotional and mental; next up to the age of about fourteen there is an epoch in which the right development of the emotions should have chief consideration; then follows a

it leads you to the gateway of initiation, where it shines above the portal of that glorious temple, eternal in the heavens, of which even king solomon fs was but a symbol(*the masters and the path, p. 157) 714. the raising of humanity 715. humanity is but one stage of the mighty ladder of evolution. the divine life which is now manifesting through us has in long past ages animated in succession the elemental, mineral, vegetable, and animal kingdoms. now that particular life-wave has reached the human kingdom. it entered that kingdom by the gate of individualization ages upon ages ago; it will leave that human kingdom by the gateway of initiation- that fifth initiation which makes a man into a superman or adept. humanity is slowly- very, very slowly- treading a great broad road that winds

n of energy to every member of every duly constituted lodge throughout the world. what each bro. can receive of this stupendous outpouring depends upon himself, his degree of advancement, his knowledge, his attitude of mind; but that the gift is one of enormous value, that the privilege of belonging to the order is very great, there can be no question in the mind of any student of occultism. 983. the elemental hosts which have been gathered together rush outward to all points of the compass, only their captains, the representative angels of the officers, still remaining in their respective places. when at the command of the r.w.m. the w.s.w, who typifies shiva, the destroyer of forms, utters the formula of closing, the angels of the assistant officers also fade away, leaving only the three

LIBER 777

supereme elemental kings. 11 w d air, smell lqdh hiddekel (e) jrzm mezrach tahoeloj 23 h c water, taste whg gihon (w) brum maareb thahebyobeaatan 31 y b fire, sight wcyp pison (s \wrd darom ohooohatan 32 bis# e earth, touch trp phrath (n) wpx tzaphon thahaaothahe 31 bis c a spirit, hearing. lix. archangels of the quarters. lx. the rulers of the elements lxi. angels of the elements. lxii. kings of the elemental spirits. 11 lapr raphael layra ariel sj chassan paralda 23 layrbg gabriel sycrt tharsis dhylt taliahad niksa 31 lakym michael [rc seraph lara aral djin 32 bis layrwa auriel bwrk kerub ]alrwp phorlakh ghob 31 bis. lxiii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, form

od min or amsu, and was identified by the greeks with pan. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the

LIBER CHANOKH

ant as there are now far better guides to both .dee purist. and golden dawn enochian magick out there; the present edition was part of a project of producing good electronic copies of the magical instructions from equinox vol. i. some indication of what was intended for inclusion in the unpublished parts may be had from an advertisment which appeared in equinox i (3) promising for a future issue .the elemental calls or keys, with the great watch-towers of the universe. a complete treatise, fully illustrated, upon the spirits of the elements, their names and offices, with the method of calling them forth and controlling them. with an account of the heptarchicall mystery. it was originally intended to publish this together with the vision and the voice which appeared in equinox i (5. to adeq

LIBER CXX

directions of the cherubic signs (as in the planetary stations: e. fire, s. earth, w. air, n. water (used in the lesser hexagram, the star sapphire and others) or even the directions in liber reguli: n. air, s. fire, e. earth, w.water. the only set of directions that agree with the order of the spell itself (ignoring markouts on the directions) and go in order of the verse to be said, is that of the elemental directions, which i have used. there are a couple of other lacunae that i have not attempted to fill in, though it is obvious what is intended. crowley sent this ritual to frater semper peratus as part of the material involved in an order called "the order of thelemites. in the order of thelemites (as also given in liber al vel legis) there are but three grades: the hermit, the lover

LIBER DCCCLX JOHN ST

performed the ritual of the bornless one. though i performed it none too well (failing, e.g, to make use of the geometric progression on the maha-lingam formula in the ieou section [we cannot understand this passage.1 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 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 exa

LIBER LVII

in counsel of .st. john (1 john iv. 1 .try the spirits, whether they be of god. no mistake when .st. paul. 4 liber lviii claims the discernment of spirits to be a principal point of the armour of salvation (1 cor. xii. 10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin- laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king.s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga,2 this mind is

LIBER LXXVIII

come for: if wrong, abandon the divination. 6. if right, spread out the pack containing the significator, face upwards. count the cards from him, in the direction in which he faces. the counting should include the card from which you count. for knights, queens and princes, count 4. for princesses, count 7. for aces, count 11. for small cards, count according to the number. for trumps, count 3 for the elemental trumps; 9 for the planetary trumps; 12 for the zodiacal trumps. make a gstory h of these cards. this story is that of the beginning of the affair. 7. pair the cards on either side of the significator, then those outside them, and so on. make another gstory, h which should fill in the details omitted in the first. 8. if this story is not quite accurate, do not be discouraged. perhaps

LIBER MMCMXI NOTE ON GENESIS

face of the eternal arose. that brow and those eyes formed the b of the measureless heavens: and their reflection formed the c of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation. but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+2+3+4+5+6+5= 26= hwhy. assiah; tetragrammaton as the elemental limitation, the jealous god..p. a note on genesis 9 one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get a, the father, the yellow ray of the dawning sun of creation; m, the mother, the blue ray of the great primaval waters; c, the son, the red ray: the ruach elohim* symbol of the red fire of god, which brooded (v. 2) upon t

the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note..it may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the red powder cast

LIBER SAMEKH

it in the direction of the path of the magician. the sigils are those given in the equinox i (7, plate x outside the square;20 the signs those shewn in vol. i no. 2, plate gthe signs of the grades. h21 in these invocations he should expand his girth and his stature to* this is an assumption based on liber legis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of the quarter. after this, he begins to vibrate the gbarbarous names h of the ritual. now let him not only fill his whole being to the uttermost with the force of the names; but let him formulate his will, understood 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 sav

LUCIFERIAN SORCERY AND SET TYPHON

consecrated sigil representing the vampyric aspects of self; along with the grave soil of a graveyard in which the sorcerer has rested in and meditated upon death. fetishes are considered a powerful tool in witchcraft and primal sorcery, as they are gateways of consciousness and a growing extension of the sorcerer. in making a fetish, consider the elements which would suit the desired purpose of the elemental. you are creating the famulus, from aspects of the self aided with the manes of the dead, willed into a form which exists through the fetish or storehouse, but ultimately is a repose of the sorcerer's consciousness. a vampyre within the context written of here is a word denoting the essence of the myths of old, essentially a predatory spirituality which the black adept slowly transfo

MACNULTY W KIRK KABBALAH AND FREEMASONRY

hole. columns or pillars except in the case of the glory which stands alone, the idea of duality occurs throughout the board from the black and white squares at the bottom to the sun and moon, an ancient symbol for the paired opposites of masculine and feminine, at the top. in the central area of the board duality is represented by two of the three columns; but here, as we rise from the fixity of the elemental existence of the physical world, the third column introduces a new idea. the striking thing about these columns is that each is of a different order of architecture. in masonic symbolism they are assigned names: wisdom to the ionic column in the middle, strength to the doric column on the left, and beauty to the corinthian column on the right.42 the three pillars, like the tree of li

s journey is an ascent in consciousness; from ordinary consciousness of the physical world, through the soul and the spirit, to a consciousness of the divine presence. reuchlin describes such an ascent in de arte kabbalistica;51 another can be found in the hermetica.52 some of these ascents are deeply christian in their character. in de occulta philosophia agrippa. rises through the three worlds, the elemental world, the celestial world, the supercelestial world. where he is in contact with angels, where the trinity is proved. the hebrew names of god are listed, though the name of jesus is now the most powerful of all names."53 viewed with these writings in the background, masonic symbolism certainly seems to reflect these ideas. the first degree on the tree of life the first degree tracin

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

, at the hands of his three brothers; the second, the discovery of his mutilated body, the parts of which had been found and gathered after much labor; and the third--accompanied by great rejoicing and happiness--his resurrection and the consequent salvation of the world. the temple of the cabiri at samothrace contained a number of curious divinities, many of them misshapen creatures representing the elemental powers of nature, possibly the bacchic titans. children were initiated into the cabirian cult with the same dignity as adults, and criminals who reached the sanctuary were safe from pursuit. the samothracian rites were particularly concerned with navigation, the dioscuri--castor and pollux, or the gods of navigation--being among those propitiated by members of that cult. the argonaut

higher or lower degree. goodness is sought by all. it is the prime cause of causes. goodness is selfdiffused and hence exists in all things, for nothing can produce that which it does not have in itself. the table demonstrates that all is in god and god is in all; that all is in all and each is in each. in the intellectual world are invisible spiritual counterparts of the creatures which inhabit the elemental world. therefore, the lowest exhibits the highest, the corporeal declares the intellectual, and the invisible i. made manifest by its works. for this reason the egyptians made images of substances existing in the inferior sensible world to serve as visible exemplars of superior and invisible powers. to the corruptible images they assigned the virtues of the incorruptible divinities

orlds, and the creature marked t the physical nature--the footstool of isis, the spirit of universal life. considered in the light of alchemy, the central panel contains the metals and the borders the alchemical processes. the figure seated on the throne is the universal mercury--the "stone of the wise; the flaming canopy of the throne above is the divine sulphur; and the cube of earth beneath is the elemental salt. the three triads--or the paternal foundation--in the central panel represent the silent watchers, the three invisible parts of the nature of man; the two panels on either side are the quaternary lower nature of man. in the central panel are 21 figures. this number is sacred to the sun--which consists of three great powers, each with seven attributes--and by qabbalistic reductio

wn. now, to insure success, do everything according to the description, and when you have read off the sacred invocation pronounce the name of the spirit which you desire to appear. it is essential that you pronounce the name very distinctly. you must also note the day and the hour, for each spirit can only be invoked at certain times" while the black magician at the time of signing his pact with the elemental demon maybe fully convinced that he is strong enough to control indefinitely the powers placed at his disposal, he is speedily undeceived. before many years elapse he must turn all his energies to the problem of selfpreservation. a world of horrors to which he has attuned himself by his own covetousness looms nearer every day, until he exists upon the edge of a seething maelstrom, ex

it is the magician and not the demon who must sign the pact. when the black magician binds an elemental to his service, a battle of wits ensues, which the demon eventually wins. with his own blood the magician signs the pact between himself and the demon, for in the arcanum of magic it is declared that "he controls the soul who controls the blood of another" as long as the magician does not fail, the elemental will fulfil to the letter his obligation under the pact, but the demon will try in every possible way to prevent the magician from carrying out his part of the contract. when the conjurer, ensconced within his circle, has evoked the spirit he desires to control and has made known his intention, the spirit will answer somewhat as follows "i cannot accede to your request nor fulfil it

and red gives purple, a new color, resembling neither of the others yet composed of both. such is the case with the nature spirits; they resemble neither spiritual creatures nor material beings, yet are composed of the substance which we may call spiritual matter, or ether. paracelsus further adds that whereas man is composed of several natures (spirit, soul, mind, and body) combined in one unit, the elemental has but one principle, the ether out of which it is composed and in which it lives. the reader must remember that by ether click to enlarge a salamander, according to paracelsus. from paracelsus' auslegung von 30 magischen figuren. the egyptians, chaldeans, and persians often mistook the salamanders for gods, because of their radiant splendor and great power. the greeks, following th

ne of the four elements. there areas many ethers as there are elements and as many distinct families of nature spirits as there are ethers. these families are completely isolated in their own ether and have no intercourse with the denizens of the other ethers; but, as man has within his own nature centers of consciousness sensitive to the impulses of all the four ethers, it is possible for any of the elemental kingdoms to communicate with him under proper conditions. the nature spirits cannot be destroyed by the grosser elements, such as material fire, earth, air, or water, for they function in a rate of vibration higher than that of earthy substances. being composed of only one element or principle (the ether in which they function, they have no immortal spirit and at death merely disinte

h ether are the shortest lived; those composed of air ether, the longest. the average length of life is between three hundred and a thousand years. paracelsus maintained that they live in conditions similar to our earth environments, and are somewhat subject to disease. these creatures are thought to be incapable of spiritual development, but most of them are of a high moral character. concerning the elemental ethers in which the nature spirits exist, paracelsus wrote "they live in the four elements: the nymph in the element of water, the sylphes in that of the air, the pigmies in the earth, and the salamanders in fire. they are also called undin, sylvestres, gnomi, vulcani &c. each species moves only in the element to which it belongs, and neither of them can go out of its appropriate ele

lves. c. m. gayley, in the classic myths, says "it was a pleasing trait in the old paganism that it loved to trace in every operation of nature the agency of deity. the imagination of the greeks peopled the regions of earth and sea with divinities, to whose agency it attributed the phenomena that our philosophy ascribes to the operation of natural law" thus, in behalf of the plant it worked with, the elemental accepted and rejected food elements, deposited coloring matter therein, preserved and protected the seed, and performed many other beneficent offices. each species was served by a different but appropriate type of nature spirit. those working with poisonous shrubs, for example, were offensive in their appearance. it is said the nature spirits of poison hemlock resemble closely tiny h

with poisonous shrubs, for example, were offensive in their appearance. it is said the nature spirits of poison hemlock resemble closely tiny human skeletons, thinly covered with a semi-transparent flesh. they live in and through the hemlock, and if it be cut down remain with the broken shoots until both die, but while there is the slightest evidence of life in the shrub it shows the presence of the elemental guardian. great trees also have their nature spirits, but these are much larger than the elementals of smaller plants. the labors of the pygmies include the cutting of the crystals in the rocks and the development of veins of ore. when the gnomes are laboring with animals or human beings, their work is confined to the tissues corresponding with their own natures. hence they work with

ency. the sylphs labor with the gases of the human body and indirectly with the nervous system, where their inconstancy is again apparent. they have no fixed domicile, but wander about from place to place--elemental nomads, invisible but ever-present powers in the intelligent activity of the universe. general observations certain of the ancients, differing with paracelsus, shared the opinion that the elemental kingdoms were capable of waging war upon one another, and they recognized in the battlings of the elements disagreements among these kingdoms of nature spirits. when lightning struck a rock and splintered it, they believed that the salamanders were attacking the gnomes. as they could not attack one another on the plane of their own peculiar etheric essences, owing to the fact that th

ike the human and then expecting them to exhibit typical human inconsistencies. the four fixed signs of the zodiac were assigned to the four kingdoms of elementals. the gnomes were said to be of the nature of taurus; the undines, of the nature of scorpio; the salamanders exemplified the constitution of leo; while the sylphs manipulated the emanations of aquarius. the christian church gathered all the elemental entities together under the title of demon. this is a misnomer with far-reaching consequences, for to the average mind the word demon means an evil thing, and the nature spirits are essentially no more malevolent than are the minerals, plants, and animals. many of the early church fathers asserted that they had met and debated with the elementals. as already stated, the nature spirit

l world, so it takes place in the ethereal counterpart of physical substance. under normal conditions at death, a nature spirit is merely resolved back into the transparent primary essence from which it was originally individualized. whatever evolutionary growth is made is recorded solely in the consciousness of that primary essence, or element, and not in the temporarily individualized entity of the elemental. being without man's compound organism and lacking his spiritual and intellectual vehicles, the nature spirits are subhuman in their rational intelligence, but from their functions--limited to one element--has resulted a specialized type of intelligence far ahead of man in those lines of research peculiar to the element in which they exist. the terms incubus and succubus have been ap

reative triad of the qabbalists. p. 118 trees, each hearing the reflections of the ten sephirothic globes. the 40 spheres of creation out of ain soph are divided into four great world chains, as follows: a 1 to a 10, atziluth, the boundless world of divine names. b 1 to b 10, briah, the archangelic world of creations. c 1 to c 10, yetzirah, the hierarchal world of formations. d 1 to d 10, assiah, the elemental world of substances. each of these worlds has ten powers, or spheres--a parent globe and nine others which conic out of it as emanations, each globe born out of the one preceding. on the plane of atziluth (a 1 to a 10, the highest and most divine of all the created worlds, the unmanifested ain soph established his first point or dot in the divine sea--the three spheres of x. this dot

anity, the ishim, the souls of just men. from c 10 came d 1, the fourth crown, and the world of assiah was established. from the yetziratic world the light of the ten spheres is reflected into the world of assiah, the lowest of the four. the ten globes of the original atziluthic world here take upon themselves forms of physical matter and the sidereal system is the result. the world of assiah, or the elemental world of substance, is the one into which humanity descended at the time of adam's fall. the garden of eden is the three upper worlds, and for his sins man was forced into the sphere of substance and assumed coats of skin (bodies. all of the spiritual forces of the upper worlds, a, b, c, when they strike against the elements of the lower world, d, are distorted and perverted, resulti

MASTERING WITCHCRAFT

trates what can happen psychically if you ever let your elemental servants get out of control! magical times and seasons finally, as a novice witch or warlock, you will need to know about the times and seasons of the witches' year. these are the correct times when you will be able to recharge your magical batteries and draw down to yourself the new currents of elemental power to work your spells. the elemental power tides of the universe are marked by the movements of the stars, the sun, and the moon, but chiefly the latter two. though these heavenly bodies are not the actual sources of the power, they are the main indicators of its ebb and flow in our universe. whenever you wish to perform a magical act, you must work taking these power tides into consideration, in the same way a navigato

hose that have eyes to see, often bearing in runes the witch's name, the symbol adopted by her coven (should she belong to one, and her rank in it if it possesses a hierarchy of any sort. they usually serve three purposes that of providing a means of recognition between members of different covens; a talismanic "link" with the collective mind of their own group by means of which they "plug in" to the elemental powers drawn down at the sabbats; and third, sometimes as a means of "fascination" that is to provide a reflective surface of the same sort often made use of by hypnotists when they wish to throw their subjects into a trance. the ring and pendant which often contain gemstones, are generally the only jewels which are put to the latter use, however. one jewel which definitely does not

ations, to guard against out-and-out magical attack, a magistellus is ideal; it possesses a definite will of its own, the entire aim of which is to protect the house and those that dwell in it from all offensive sorcery. as such, it is really a magical type of vigilant robot, programmed solely to watch over the safety of the home. a sorcerer's watchdog, in fact. two simpler types of magistelli of the elemental variety you should be conversant with are made from plants. the mandragore and the alraun traditionally, you should seek for a mandrake (to give it its english name) of the opposite sex to your own. this isn't entirely necessary, however, the main concern being that when you find one, you carve it to represent the sex opposite to your own. there are two genera of plants which traditi

one! feel the heat radiating from him as he takes up his watch in the south. o thou lion, lord of lightnings, master of the solar orb, great prince of the powers of fire! be present, we pray thee, and guard this circle from all perils approaching from the south! again all present should accompany you in your visualization. the powers of the west should be invoked by the chalice, here representing the elemental power of water. sprinkle a few drops of salt water from the chalice to the west and, as you do, see a mighty, glassgreen sea open beneath your feet. low over the waters hangs the full moon. feel the cold mist rising from the waters and listen to the eddy and swirl of the currents, the lap of waves upon the" shore. o thou serpent of old, ruler of the deeps, guardian of the bitter sea

ed. should you be disposed to combine the powers of all three elements and raise a hurricane, then you must perform your three operations on separate occasions, tying the knots on top of the previous knots in the same cord, making three large triple knots in fact. when you release them, again make sure you work in the reverse order, chanting an all-embracing spell which effectively enumerates all the elemental images concerned. the important thing to observe throughout is that the operator be "possessed by a wave of godhead" using as a triggering device all the previously activated archetypal element images within him. this is where the knack lies. weather working is a thing that has to be worked at. the all-important factor is contact with the archetypal elemental powers in their most fun

erived from the french word meaning "to frolic" hints at how unponderous and nonreligious in the generally accepted meaning of the word the medieval concept of a witches' meeting was! similarly, the eight annual sabbats, in addition to their magical import, have always been considered as great occasions of festivity, celebrating the beginning, midpoint, and end of the seasons, the ebb and flow of the elemental tides. so if and when you form your own coven, always bear in mind that, first, sabbats are a time of renewal of friendship and elemental power; and, second, sabbats are a time of enjoyment. the actual details of establishing your own coven can be considered under the following seven headings: 1. the nature of your coven- the coven "logo" totems, and general symbolism. 2. your coven

c "elvish" custom. thus, having cast the circle, purified it by fire and water, and removed all metals, the time will have come to prepare the balefire itself. this is the ritual sabbat fire which is lit in the centre of the circle. it is the unmoving pivot of the eight-spoked witches' wheel, the wheel of fortune, or solar wheel of life. it represents, among other things, the constant rotation of the elemental tides, the ebb and flow of life itself. the balefire itself must be composed of nine different varieties of wood. the choice of which species you select is up to you. but they must be nine distinct genera. it is best to choose from those which burn well. good indications of these are given in the old dartmoor verse: oak logs will warm you well, that are old and dry. logs of pine will

ired so now you have your coven assembled, the circle drawn the balefire laid out but not lit, and finally all metals including your witch jewels removed from the area. now, exactly at midnight, the hour of greatest darkness, extinguish all lamps or lights in the vicinity. if the sabbat is performed indoors, turn out all the lights in the rest of the house. you stand at the end of the old season; the elemental tides are about to change, the old quarter gives place to the new and the wheel of life is turning another quadrant. you are about to invoke the descent of a new influx of power to renew and regenerate the fire of your body corporate, the coven entity. the coven members should remain silently standing, kneeling, or sitting in a circle facing inwards, clasping hands. the magister must

MICHAEL FORD WITCHMOON

is possible for possession and split personalities to take place. an elemental form composed of will, blood, sexual fluid and visualization can offer a power-packed method of protection against this and other hazards. such elementals may be created or summoned by the consecration of sigils. the creation of such sigils involves the combination of various symbols representing the desired powers of the elemental. once combined and consecrated the sorcerer is able, with blood or sexual fluid, to endow a form of life upon the elemental on the astral plane. the guardian should be given direct instructions at the creation, and all belief focused on this purpose. nothing should be said to the elemental after this because they consist of pure will. once you feel the purpose of the imp is served, t

o endow a form of life upon the elemental on the astral plane. the guardian should be given direct instructions at the creation, and all belief focused on this purpose. nothing should be said to the elemental after this because they consist of pure will. once you feel the purpose of the imp is served, the elemental may be banished and the sigil destroyed after a concentration phase of reabsorbing the elemental. elementals are sometimes employed by the sorcerer in the activities of the witches sabbat. therein magickians and sorcerers enter the astral plane for congress and union, celebration and a mutual harnessing of individual power. this goes well beyond all dogmatic forms since the true nature is often revealed in the dream, there is no restriction beyond will. the evocation of familiar

u are in contact with already in one way or another. elementals in the form of animals can be useful as either atavisms or ids, being desires manifested in a mental and archetypal form. one particular method is as follows: procure a sigil which represents the form you want the familiar to take. the sigil should represent what you are evoking. a small amount of sexual fluid could be used to charge the elemental, if it is of a vampiric nature then you will want to consecrate it with blood and sexual fluid. it is possible on the waking or day side level to create an elemental from parts of different animals. examples include a bat winged wolf or a fierce and rabid dog with wings and hooves, even a sea based creature spawned from the depths of your imagination. such could be formed into a sigi

g paterson his witch mother, of the creation of exactly such spirits. in dreams one could appear to others as having several spirits in the forms of animals or demonic beasts swirling around him/her; either to attack or threaten a rival or enemy, or to make a calling to a friend or lover. once the spirit has achieved its goal, or your goal to be precise, it is wise to destroy the sigil and absorb the elemental so that it returns to the dark matter of the brain. the essence would be reassimilated into your subconscious, until formed into a new shape according to your desires. the sabbat or the ascension of dream a recent experience of mine at the sabbat was one of exhilaration and ecstasy. while my attending of the dream conclave contained no sexual contact with any other spirit i did witne

are fulfilled. so mote it be zos kia and the sorceries of asmodeus defined by austin spare, sorcery is a deliberate act of causing metamorphoses by the employment of elementals. it forges a link with the powers of middle nature (the astral plane) or the ether, the astrals of great trees and of animals of every kind. will is our medium, belief is our vehicle, and desire is the force combining with the elemental. cryptograms are our talismans and protectors" art is often considered a mirror of the soul, a reflection of the inner planes of the subconscious. from art comes compassion, anger, love, hate, happiness and passion. the inherent dream becomes flesh through symbols denuded of conscious meaning- leaving inspiration to flash, as a lightning strike of realization, to the heart of the mas

nearly any magickal act. human bones are obtainable from various medical supply companies, offering generally reasonable prices. you may wish to charge bones to be magickal tools by consecrating them with your blood or sexual fluid, followed by sigils or talismans. if a skull is available then the sigil of black eagle may be painted on it, as it can then be used as a focus and material basis for the elemental. 110 110 (sigil of black eagle) evocation of black eagle bones should be made into the sign of an 'x, representing the crossing from the day side (waking) into the night side (dream- astral) as well as the crossroads themselves. the sorcerer should then burn, in a small cauldron, incense of jasmine and frankincense and concentrate upon the sigil of black eagle. facing the altar, into

le. such spirits can be made manifest or created through an act of atavistic resurgence, which is described in the creation rite. elementals should be bound by the powers of a particular element such as water, fire, air or earth. the sorcerer would also bind an elemental to an object, as for instance a vase, a sigil painted or drawn on paper, a box, a doll, etc. if one wished to destroy or absorb the elemental once its task was complete then the ideal method would be to destroy the object in the course of a banishing ritual. when elementals are born of atavistic desires then the control aspect will come to test the sorcerers mental strength and control. elementals, as mentioned before, can be used as protectors of the body when in astral projection/dreaming, and carry forth spells and work

ontrol. elementals, as mentioned before, can be used as protectors of the body when in astral projection/dreaming, and carry forth spells and workings. they act as a subconscious messenger, focused on one object or goal which is the desire. it is for this reason that one does not become allow any particular elemental spirit to develop to the point where it can obsess the mind. if allowed to do so the elemental can wreak havoc on many levels, causing a growing form of madness, for which choronzon awaits. 115 115 chapter four rituals of the red temple lycanthropy and the witches moon the following chapter deals with potent and potentially dangerous rituals. these workings are designed in accord with a formula, permitting the individual to awaken and control lycanthropic and beast like atavis

you are not their prey) but require much caution. such beings, as i have mentioned before, are notorious for invoking obsession and later madness. sexual demons should be treated as nothing more than mere slaves, otherwise they drive the unfortunate and foolish sorcerer into horrifying nightmares, exhaustion, paranoia, obsession and even suicide or a subconscious seed-program invoking death. once the elemental is used and the purpose is served, banish as soon as possible. if evoking or creating a vampire servitor spirit to destroy or carry out a curse, employ a sacrifice of your own blood, this gives life force and binds the spirit to your will. such spirits are of significant use in such works, if charged with either fresh blood or a sealed container of old blood. the latter gives a feeli

stinct was to wait and meditate upon the oracle. due to the necessity of working in a positive and progressive way, avoiding the turn towards black (seeking the gray path, of balance) it is always highly important that the sorcerer decides which is the best to do. such demonic elementals must of their nature desire to become flesh, and may possess living bodies, but i know i successfully absorbed the elemental. i would however recommend that only an adept in such arts attempt such an act, since it can lead to madness if the will and mind are not strong. vampiric servitors- incubus- succubus- vampiric servitors can prove useful in the evocation and creation of elementals, either for the purpose of defense or as fetish imps. one particular method, which can prove useful in times of psychic w

e, which you are giving birth and form which through dreams shall become flesh. the id is given power by charging the sigil with your sexual fluid, if possible covering the sigil. the succubi/incubi will then manifest in dreams and it shall be so very real to you. reality is yours to shape, however take care that you do not enter the essence of choronzon and become prey. to destroy and re- absorb the elemental, one should focus upon the destruction of the sigil, the object which the servitor was bound to, then at the height of the focus, burn the sigil over a ritual fire and forget the image. you will have then re-absorbed the demon and it shall return to nullity. a ritual for the creation of protective vampiric servitor- for use in absorbing or deflecting astral- psychic attacks a vampiri

is is the danger of the knowledge of the kia and it's manifestations. the spirit should be created by vampiric servitor techniques, of blood and semen and should be focused upon before sleep. the sorcerer should be sure of the intended victim and hold a clear vision in their mind of how the servitor is to act. once this is done then the magickian should retire to sleep and by doing such will send the elemental in the form of a night haunt towards it's victim in the dream. such methods require an advanced degree of development and should only be attempted by those who have had significant experience and practice in the matter of creating and/or evoking servitors. 138 138 nature is more atrocious -sex magick- the birth of a lunar intelligence warning: caution should be exercised with this ri

is that it is yet another step up from any normal elemental, in simple terms it is the closest to human intelligence that one could create, it stands on the threshold of having it s own will. the other point to understand is that such servitors, due to their lack of will, act only unto your commands. if one falls prey to starting to communicate with them when unnecessary then obsession can occur. the elemental will gain immortality through your soul itself, it will become attached and there is little hope beyond that. the same is the case with any of the vampiric rites included in this grimoire, if not undertaken properly there is literally hell to pay. the sorcerer who takes on the act of sex to invigorate what aleister crowley called a moonchild is stepping beyond the boundaries of contr

139 139 those who would actually desire to form a moon spirit into a baby through natural congress would proceed with the same invocations, forming a spirit net which would seize the evoked daemon. at the moment of ejaculation, with the man ejaculating within the woman the spirit should be drawn within the body of the woman until the egg is fertilized. if the woman is not pregnant some days after the elemental will either dissipate or be absorbed by the female during a later banishing ritual. the sorcerer must reach into another reality during this rite, another dimension if it is to be successful. at the moment of orgasm or undertaking the death posture a clear vision of the spirit must be formulated, clearly seen and projected into the astral, thus giving it clear life through will, desi

e moment of orgasm or undertaking the death posture a clear vision of the spirit must be formulated, clearly seen and projected into the astral, thus giving it clear life through will, desire and belief. this rite is in honor of hecate, lilith, kali and babalon, a primal reaching towards the goddess. preparations: a sigil, being a doll in this case, should be created and given the powers you wish the elemental to possess. paint or etch symbols and attributes you wish this spirit to possess, so that it can better complete its task. a circle large enough to hold two people lying on their backs in natural congress, and a triangle within the circle (to be under the couple) in which the evoked elemental shall reside during the rite. the sigil should be within the circle as well as blood from th

MORALS AND DOGMA

ry to purify the stagnant atmosphere. war is not a demon, without remorse or reward. it restores the brotherhood in letters of fire. when men are seated in their pleasant places, sunken in ease and indolence, with pretence and incapacity and littleness usurping all the high places of state, war is the baptism of blood and fire, by which alone they can be renovated. it is the hurricane that brings the elemental equilibrium, the concord of power and wisdom. so long as these continue obstinately divorced, it will continue to chasten. in the mutual appeal of nations to god, there is the acknowledgment of his might. it lights the beacons of faith and freedom, and heats the furnace through which the earnest and loyal pass to immortal glory. there is in war the doom of defeat, the quenchless sens

ke dipus, is wounded from his birth, his real elysium can exist only beyond the grave. dionusos died and descended to the shades. his passion was the great secret of the mysteries; as death is the grand mystery of existence. his death, typical of nature's death, or of her periodical decay and restoration, was one of the many symbols of the _palingenesia_ or second birth of man. man descended from the elemental forces or titans [elohim, who fed on the body of the pantheistic deity creating the universe by self-sacrifice, commemorates in sacramental observance this mysterious passion; and while partaking of the raw flesh of the victim, seems to be invigorated by a fresh draught from the fountain of universal life, to receive a new pledge of regenerated existence. death is the inseparable ant

ified, the all in the many, the varied year, life passing into innumerable forms; essentially inferior to none, yet changing with the seasons, and undergoing their periodical decay. he mediates and intercedes for man, and reconciles the universal unseen mind with the individualized spirit of which he is emphatically the perfecter; a consummation which he effects, first through the vicissitudes of the elemental ordeal, the alternate fire of summer and the showers of winter "the trials or test of an immortal nature; and secondarily and symbolically through the mysteries. he holds not only the cup of generation, but also that of wisdom or initiation, whose influence is contrary to that of the former, causing the soul to abhor its material bonds, and to long for its return. the first was the c

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

es 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 circle with the magician at its center. there is more to it than this, of course. the protection of the four archangels is requested, along with the visualization of the archangels and the elemental forces associated with them. in detail, i ll be explaining how to do it later in this book. the pentagram represents man- the five points being his head, two arms, and two legs. inverted it becomes the symbol of baphomet, the goat of a thousand young. now to understand what baphomet represents, i need to give you a little lesson on the knights templar, a debased christian sect that p

e a channel through which power can flow. open your eyes and go about your daily affairs. practice this rite daily. get the wiccan habit. set up those harmonic vibrations that are so essential to the craft. anytime you feel like putting a triumphant emphasis on to a magical working, or you wish to make absolutely certain that a particular spell or ritual is totally successful, align yourself with the elemental forces. it will add that final whammy of force and direction to your efforts. a thank you email paul c, an ardent student of the occult arts from, sent me an email not long ago. first, i want to thank you for making yourself available to answer questions online, he wrote. i truly appreciate it. here s my situation. i have several health problems i m using an occult ritual to heal. it

/relaxation induction and then perform the ritual. i feel this is helping me. somehow, i intuit that my progress is artificially slow, like i' somehow standing in my own way. i ve tried many things over the past few years to help. my question is: are you aware of any ways of strengthening a ritual? i replied to his email, explaining that the simplest way of strengthening a ritual is to align with the elemental forces of earth, air, fire and water. i suggested he should continue with the relaxation technique and add the elemental ritual to his magical workings. i ended the email by asking him to keep me informed of his progress. another email arrived from paul a few days later. since you asked, he wrote. last night i performed the elemental rite you sent me for the first time. it was a very

ry helpful one, i ll keep you posted on the progress. thanks! using witchcraft to smooth your path through life if you have diligently studied and practiced awakening your magic power, and calling forth the spirits of the four cardinal points, you are ready to assimilate the magic of elemental witchcraft power. this advanced work is suitable only if you have developed a harmonic relationship with the elemental forces, if you have succeeded in awakening your magic power. enter your witching circle and face north, south, east or west. the direction that you face will depend on your desire. awaken your magic power, and as you finish taking the three breaths visualize an elemental symbol directly in front of you. now enlarge the symbol until it is several feet high, and pulsating with magical

e chant< you are now ready to begin. enter your witching circle. awaken your magic power. chant the magic word, misabu, over and over again for at least five minutes. ideally, the chant should begin as a shout and gradually fade away to a whisper. the magic word is pronounced: me-sah-boo. i would suggest you begin the chant on a sunday, at or near the full moon. the golden square spell gnomes are the elemental spirits of the earth. they have the general appearance of grotesquely deformed dwarfs, but despite their appearance gnomes are benevolent in nature. one occult belief is that gnomes are the guardians of buried treasure, and inhabit the darkest depths of mines. their essence can be found in the earth, wood and metals. this spell will help you to enlist their aid in your affairs. befor

ich, and when she received a phone bill for $300 had no idea where she could get the needed money. she was at her wit s end. so when i suggested that she use the golden square to draw money to her, she was only too happy to give it a try. she followed my instructions. one week later, laura s mother-in-law came to visit and handed her an envelope. a gift, she told laura. it contained $300 in cash. the elemental forces worked for laura, and they will work for you. the devil s treasurer this is a very potent black magic spell to bring money. if black magic didn t work, there would be no reason for me to include this spell in this chapter or for you to try it. but black magic really works. not the old fashioned kind with bats and black cats, but an entirely new magical system based on principl

ches in money matters. green is the color of mother nature and is also the color of paper money; dollar bills are green. a love spell that has worked magic for others, as it will for you. that certain sounds (chants) create unique magical vibrations, the< physical manifestation of which is called magic. chants should be spoken aloud in a sort of up and down rhythm. witchcraft draws its power from the elemental forces of earth, air, fire and water, and how to align yourself with these forces. gnomes are the elemental spirits of the earth, and a simple spell to help you to enlist their aid in your affairs. the easiest way to remember all the practical expressions of your magical workings is to keep a small notebook in which you write your occult experiences. you call this notebook your perso

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

imilated into the psyche. again, i would suggest that the students select a simple consecration ceremony, such as that for the lotus wand, and analyze it with as much attention and care as he would have done the neophyte ritual in the preceding volume. apart from all else, it lays down the simplest possible forms or principles upon which ceremonies should be constructed. though the manufacture of the elemental weapons is a simple enough procedure, although a time-consuming one, these should be postponed until all the conseaation ceremonies have been studied closely enough to have yielded their ultimate secrets. there are far more complicated rituals depicted in volume i11 (old edition) but these particular shorter consecration ceremonies take the prize for simplicity, sincerity and efficac

iry human consciousness. this sephirah completes the second triad, which is a triad of consciousness, as the firsttriad of the supernal light may be considered the triad of that which is supremely divine, the superconscious. nehnch, victory, to which the planet venus is referred, is the first sephirah of the third and reflected triad, and marks an entirely different order of things. here we enter the elemental sphere, where nature's forces have their sway. it is also the region in the human sphere of what we may term the unconscious. the magical tradition classifies this unconsciousness into several strata, and to each of them is attributed some one of the four elements, fire, water, air and earth. netsach is attributed <27> to the element of fire, and so far as concerns the classification

power, between the two pillars, where the first link is effected with his higher and divine genius. the neophyte ritual really stands by itself. it is an introductory ceremony shadowing forth all the major formulae and techniques. with the adeptus minor ritual it is concerned almost entirely with the light itself. the five grades that are placed between them have as their object the awakening of the elemental bases of what must develop into the instrument of the higher. awakened and purified <48' they may be consecrated to the great work, in order that they may become worthy vehicles for the indwelling of the light. first, however, it ishecessary that they be awakened. for, psychological truism that it is, until their presence is realised their transmutation cannot be accomplished. in sym

cal work may not prodice fanaticism and pathology instead of adeptship and integrity. balance is required for the accomplishment of the great work'%quiiib um is the basis of the soul" heref fore, the four grades of <50> earth, air, water and fire plant the seeds of the microcosmic pentagram, and above them is placed, in the portal ceremony, the crown of the spirit, the quintessence, added so that the elemental vehemence may be tempered, to the end that all may work together in balanced disposition. these grades are therefore an important and integral part of the work, despite shortsighted hostile criticism. to compare them, however, with those which precede and follow, is symptomatic of an intellectual confusion of function. it is rather as if one said that milk is more virtuous than frida

st and flower. and he laments over him in the wind and in the sea and'in the birds. and when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy" it would be a happy task, were it advisable, to devote several pages of this introduction to praising the excellence of what are called the four elemental prayers. each one of the elemental initiation ceremonies closes with a long prayer of invocation which issues, as it were, from the heart of the elements themselves. these must be silently read, continuously meditated upon and frequently heard fully to be appreciated, when the reader will find his own personal reactions crystallising. recited by the hierophant at the end of the ceremony, these prayers voice the inhere

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

y studied so that the aptness of the attributions both to the sephiroth and the paths may be fully appreciated. two paths lead to the sphere of splendour, the path of fire from malkuth, and the path of the r=rance by the human beings e: repay in some way the debt e :f theoricus. it is referred to l:-e foundation, and to it are 1.-t element air. here the canr r, t!e angelic choir of yesod. f- 5 of the elemental forces, the ,king in the elements. over r--3c word and the kerubi. it 1: the kerub that the elemen- 1 zs in all the others, important t: r e'ements vibrating about him z"d active as the sylphs, but f 5 he salamanders but avoid e ;oc, like the undines, but avoid r: lrke the gnomes, but avoid i r r fie powers of thy soul and fit k-zmns are exhibited, each one l-?c in the upward quest

n the purely elemental grades and the spiritual grade of adeptus minor. a crown to the four lower elements, this rite formulates above earth, air, water and fire, the uppermost point of the pentagram, revealing the administration of the light over and through the kingdom of the natural world. it con- u u u cerns itself with the recapitulation of the former grades, co-ordinating and equilibriating the elemental self which, symbolically sacrificed upon the mysticalaltar, is offered tothe service of the higher enius1. nt hat grade, eoo, aspiration to the divine is strongly stressed as the faculty by which the veil of the inner sanctuary may be rent. it is the way to realisation. the five paths leading from the grades of the first to the second orders are symbolically traversed, and their symb

n whose charge you are,about your examination in the temple on the practical work "part two. receive the rituals of the pentagram and hexagram. copy and learn them. you can now sit for the written examination in these subjects and complete 'a' by arranging to be tested in your practical knowledge in the temple "part one. b. implements. receive the rituals of the lotus wand, rose cross, sword, and the elemental weapons. copy and return them. there is a written examination on the above subjects- that is on the construction, symbolism, and use of these objects, and the general nature of a consecration ceremony and the forming of invocations. this can be taken before the practical work of making is begun or at any stage during it "part two. this consists in the making of the implements which m

m duplicate of part of a lengthy manuscript to be found in the manuscript library of the british museum, sloane 307. a good deal of the advice given is typically mediaeval, and definitely unsound from a spiritual viewpoint, and is certainly not in accord with the general lofty tenor of the remaining order teaching. it explains how to find precious metals and hidden treasure, and how to drive away the elemental guardians thereof. it is an inferior piece of work- as also is the document "j, and so i have decided to omit both "m" has two sections, the hermes vision which i do propose to give, and the lineal fimres of the sevhiroth. because of the extreme comvlexitv of the latter, and because ;will be imposiible to reproduce the several geome&cal drawings in coldur which accomvanv that manuscr

sigils and rituals. the sword is a weapon symbolising the critical dispersive faculty of the mind. it is used where force and strength are required, more particularly for banishing than for invoking- as though conscious intellection were allied to the vower of will. when emplyed in certain magical ceremonies with the point upwarhs, its nature is transformed into an instrument similar to the wand. the elemental weavons of the wand, cup, dagger, and pentacle are symbolical representations of the forces employed for the manifestation of the inner self, the elements required for the incamation of the divine. they are attributed to the four letters of tetragrammaton all of these are worth making, and by creating them and continually employing them intelligently in the ways shown by the various

nce he was originally placed in creation to be its lord, as he is, so will the creation follow him. and thus it is possible for the genius of a nation to change the climate of a country, and the nature of the beasts therein. men fell from primal estate, and then they who were formless became imaged in form, deformed. and this is a mystery of the demonic plane which entereth not into this section. the elemental spirits and others of their kind are an organisation not quite so complete as man. in spiritual consciousness more keen, and yet in some ways his spiritual superior though organically his inferior. they are the formers of the primal man, that is the elementary man, and they have other and greater-offices, for in them are many worlds and ranks and spheres. they are as the younger man

ly working through the grades can provide unexpected insights, new perspectives and a broader understanding of the synthesis of magical, religious, and scientific aspects of the great work as it relates to the rowth and processin of the aspiring student. the four sephiroth of the@=aar e the on fy ones shown in the outer order temples. the stations and officers as appropriate, follow the tree thru the elemental grades from =n to= malkuth is the sephirah of the neophyte and zelator grades, theoricus is in yesod, practicus in hod, philosophus in netzach. in a sense all outer order ceremonies take place in malkuth as they never leave the world of assiah represented macrocosmically by malkuth. the floor plan of the temple as an ideal, geometrically perfect reality may not be visible in the less

1 and 2.3. these latter will be found in volume 111 of this work. i. r) the neopirye signr sign of iiaiipocratps sign of horus 0 signs of eiementni cradcs slcn of theoricus slgn of zllator slgn of practicvs slcn of philosophus the l.y. x. signz l slgn of mourning tlie sign of oslrls slain of isis- v. sign of apophis and typhon x. slgn of oslrls risen elemenfa1 grade ceremonies 135 introduction to the elemental grade ceremonies the initiation ceremonies of the zelator, theoricus, practicus and philosophus grades are each referred to one of the four elements of tetragrammaton- yhvh-beginning with the last, earth, air, water and fire respectively. as a whole these grades represent the fundamental work of the outer order which is to equilibrate the elemental forces in the working temple and in

lly repeat from there after making certain of the correct procedure. hopefully, no matter how elevated by study and initiation the student's understanding may become, he will discover that the grade ceremonies are not to be learned, performed, perfected and left behind; the potential for insight is endless, with levels upon levels of meaning and symbol never exhausted, always new. initiation into the elemental grades is a starting point from which 136 the golden dawn: volume i1 book two students may begin to comprehend the wholeness of the outer order. by the synthesis of the four elements, in relation to the hall of the neophytes and as a preparation for inner order initiation and work, continuous integration will dynamically balance the forces in the entire being. the openings and closin

REGARDIE TALISMANS

additional symbols to use when opportunity or necessity warrants: tradition has attributed a vast series of hierarchical names to each of these five elements, extrapolated from several sources, all of which will be found useful both in creating the talisman properly, as well as in ceremonially charging it. this table, found also in the appendix, provides most of the basic information relative to the elemental hierarchies that is needed in order to draw, paint, or otherwise create any talisman in terms of the five elements, as already described. it also contributes the necessary data for use in any ceremonial ritual undertaken to consecrate the resultant talisman. there is one more set of symbols that should be mentioned. it is the angelic name built up from the zodiacal triplicities, and

ke, 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 problem here. its tracing on the rose is thus: though it is not absolutely essential, i propose to use one last set of symbols the geomantic symbols and the emblems derived from them. there are three symbols attributed to the watery triplicity, but

ntagrams five times over it, as if the pentagrams stood upright upon 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 bibliograp

ROBERT KIRK WALKER BETWEEN WORLDS

kirk himself affirms) in training by certain seers, though usually they are freely mixed with general folklore of all sorts. page 30. a man of the second sight perceiving the operations of these forecasting invisible people. indulged through a stupendous providence to give warnings of. remarkable events, either in the air, earth, or waters. the method is again defined, and linked commentary 97 to the elemental fourfold model (see figure 8. at the close of his book kirk gives a typical esoteric elemental theory for the power of seventh children, as it arises (he says) from the fusion of the four elements with the spiritual power of the trinity (see page 70 and figure 8. page 30. he saw a. shroud creep up around a walking healthy person's legs. this is a classic example of second sight, and

g through the knothole of a tree is a widespread method of seeing into the other world; another method used by the women of the stewart family was to look through the wambe of a ring, again involving look through a hole or defined aperture. the changing of wind puts the initiate in peril of his life, for he is in neither world at his moment of initiation and vision, so a change of circumstance in the elemental realms can leave him trapped. to this day children are told in scotland that if the wind changes while they pull grimaces, they will be stuck so for the rest of their lives. grimacing is frequently associated with the presence of fairies, who grimace and present ugly looks to the unwitting seers in an attempt to put them off balance or to mock them. page 33 the usual method. to get a

seeress, and though the two were, and are, frequently confused, kirk himself suffered from no such confusion. as soon as she set three crosses of straw upon [her] palm. a great ugly beast sprang out of the earth near her, and flew into the air. she divined the answers to her requests from the beast's limited range of behavior, either a positive or a negative reaction. this entity sounds more like the elemental or familiar spirit well known in witchcraft and magical arts, and not a fairy entity. the ritual of the straw commentary 106 crosses is found in many forms worldwide where christianity merges with a native religion or magical cult: it may have a pre-christian origin in the very primal magical arts that use simple natural objects to conjure spirits out of the earth. kirk suddenly leav

RUBY TABLET OF SET

and the celestial brilliance that is our lucifer- for in him we thought embodied the will of god for creation and change. but now it transpires that order and origin are at extremes apart, and a choice is ill forced between the two. were it not for lucifer we should all be as beasts, knowing nothing of our selves, yet how indeed might we presume to order even our own thought without reference to the elemental bases of god? then michael turned to me and said, lucifer, thou hast elected a direction whose end none can foresee, for it is estranged from the design of god. those who confirm thee do so as much for faith in thy person as for sanction of thy ideal. and i perceive that, should thou fail in thy ambition, apocalyptic madness shall be thy ruin and damnation. then shall thy light peris

f the statements by the nine sorcerors were written or modified by the participants who were scheduled to speak them. 2. priestess linda j. reynolds and priest ronald l. barrett, jr, respectively ritual of the passage through the tuat classification: v2- b2r.1- 2 author: janice harris ii date: ca. xi-xii [lighting of candles and brazier [ringing of the bell [censing of the chamber [conjuration of the elemental forces] sekhmet! i summon you, goddess of fire. come forth from the barren wastes and burning heat of the desert. be with me this night. thoth! lord of mystery and magic, wrapped in starlight. come, bearer of wisdom, for i summon you this night. seb! lord of the earth, rise up from flaming lava spewn from the earth's core. come forth and join me this night. nu! awaken from thy slumbe

his or her self by remembering him/herself, and creates him/herself through carefully chosen goals achieved through willed action. it is by balancing (in the sense of synthesizing) inspiration and precision that the initiate succeeds in willed action. possible images to work with: heart and tongue of ptah; nef-er-tum and tehuti; burning inspiration and cool precise action; emotion and intellect. the elemental summoning uses an alternate form of the ogdoad of the hermopolitan cosmogony from george hart's egyptian myths (a coproduction of the british museum press and the university of texas press, 1990) page 21 explains: at some point these [eight] entities who comprised the primordial substance interacted explosively and snapped whatever balanced tensions had contained their elemental powe

s on the thresholds require a gift- some effort of self-understanding. the waters of the well-springs are not offerred without peril. the black magician seeks to be able to partake of the grail's essence of darkness without drowning in the waters. each initiate is asked to bring two small drinking vessels to the ceremony. all participants should remain seated throughout the opening formula. after the elemental invocation, one initiate should rise and proceed to the station of the first guardian of the well. the guardian will demand a "sacrifice" and if found acceptable, allow the seeker to continue on the quest. it is possible that each initiate will be questioned three times (preparation for these questions is highly recommended) if individuals complete their quests through the maze, they

re the synthesized essence is consumed and individual work begins] stage notes: the original plans for this working at the set-x conclave included the expectation that adept black magicians would perform steps 2, 3, and 4 (ringing the bell, lighting the flame, the invocation, and the reading of the seventh part of the word of set. priests of set would perform steps 5 and 6 (the grail ceremony and the elemental invocation. the guardians were to be magisters templi, and the sorceresses were to be magistras templi. the "nameless personification" was magister stephen flowers, and sitting on either side of the crucible were to be the ipsissimi. because of the special circumstances surrounding this conclave, not all parts were assigned as originally planned; adjustments were made as appropriate

nents of self; the ultimate goal is the establishment of a control base by which the total self may manipulate the individual components of self. it is only by true realization and examination of self that magicians may take serious measures to alter their selves, in order to achieve balance, harmony, and ideally, perfection of being. this working is also designed to introduce the participants to the elemental forces as they relate to the self, and to supply the individual participants with a workable set of symbolic magickal keys. those keys are the symbolic elemental representations or tools by which magicians may gain access to their individual or combined aspects of self. by focusing their will, magicians may then consciously manipulate the particular aspect(s) desired. the ultimate ou

e with consecrated musk oil, to symbolically draw attention to the third eye, or eye of set, and to its subjective activation as a result of the anointing. ii. assemble devices, and prepare the chamber the alter is placed in the south, due to the traditional association between set and the south, as well as to create a focal point by which the participants may induce positive self change by using the elemental forces which are attributed to the south, namely the fires of self change and the fires of creation. on the altar are the traditional devices used in setian ritual, with the inclusion of a red candle to represent the element of fire, a yellow rose to represent the element of air, a quartz crystal pyramid to represent the element of earth, and a wine-filled chalice to represent the el

evices used in setian ritual, with the inclusion of a red candle to represent the element of fire, a yellow rose to represent the element of air, a quartz crystal pyramid to represent the element of earth, and a wine-filled chalice to represent the element of water. also included on the altar are wand and dagger, the fire wand used to banish the objective bodies, and the air dagger used to invoke the elemental forces. in the center of the altar is an enochian table of union, representing the union of the elements of self within our beings and the state of balance of the aspects (or elements) which is our goal. around the table of union are the corresponding elemental tools according to the tools' directional attribute. to the left of the table is the air dagger; to the right the fire wand

pine resinv west: water myrrh also, a combination of these resins is used in the later part of the rite to produce a pleasing and balancing effect within the chamber. note that we use only one grail during the rite, since this grail is the central symbol representing the element of water, and is essentially eucharistic in nature. before the rite, all participants are briefed and then they discuss the elemental attributions associated with the magickal devices to be used in the rite, as well as the association between the elements and aspects of self (see appendix i for further explanation of the elemental aspects of self, and for the elemental correspondence associated with the magickal devices or tools) all participants are also briefed on the different visual images to be used during the

have drunk from the grail, it is returned to the altar] viii. symbolic union of the elements. conclusion of text [the invocator, facing the altar, says] as all have partaken of the essence of these mighty elements and have awakened those elements of self that lay dormant, so let these same elements be brought together in perfect balance and harmony [the invocator, using the air dagger, draws down the elemental forces and directs them towards the table of union] may all who receive this symbol of union find the same balance and harmony within the confines of their own beings and become as mighty living gods in the land of men [the table of union is then passed to all members of the assemblage, that they might absorb its vibrations. the table is returned to its place upon the altar, and the

he text itself, as well as a new outlook on the traditional elements as they pertain to the self. during the working, one participant envisioned a spiral staircase travelling infinitely upward. this, i suggested, could represent her newly discovered ability to manipulate the aspects of self, or possibly her yet-undiscovered potential for self-development, that may be manifested through her use of the elemental symbols or keys (as represented in this rite) during her future endeavors in the area of g.b.m. during the invoking of the elemental forces, all participants experienced very different sensations, and received varied images associated with these forces. some examples of these are: black, blue, and red flames for fire; wind, sky, and clouds for air; dense woods, forests, and desert fo

e chamber and far out of the sight and minds of the participants. after all of the objective bodies have been banished and have left the vicinity of the chamber, the chamber should be visualized in such a way as to create the impression that the chamber is suspended in a timeless and spaceless void, in total darkness, far from any influence that might affect the working. 3. during the invoking of the elemental forces the same technique of visualization of the invoking pentagrams should be used, with the addition of the elemental symbols that are to be drawn in the center of the pentagrams, namely the sign of leo for fire, the sign of aquarius for air, the sign of taurus for earth, and the sign of the eagle for water. 4. just prior to the drawing down of the elemental forces, in order that

with the addition of the elemental symbols that are to be drawn in the center of the pentagrams, namely the sign of leo for fire, the sign of aquarius for air, the sign of taurus for earth, and the sign of the eagle for water. 4. just prior to the drawing down of the elemental forces, in order that they may be combined and balanced within the table of union, all participants should visualize all the elemental pentagrams and signs as glowing together in their respective locations. following the invocator's motions the members of the assemblage should visualize the elemental forces, represented by the elemental pentagrams and the signs therein, as being directed one by one to the table of union. the assemblage should then visualize the balancing of these elemental forces within the confines

ding element's attributes. table 1 lists each suit with the corresponding alchemical element, and the human attributes associated with that element. we see in the table that the entire suit of wands is influenced by and represents fire, energy and will. all wands concern energy and will, and this relationship must be taken into account when interpreting these cards. unfortunately for the student, the elemental correspondences can be contradictory. the element of water can represent understanding, and this is one of the primary attributes as listed in table 1. but also remember that water is a shifting element, and images seen though water (or reflected in water) shift and change without warning. water is a very illusive (illusion-creating) element, as is partially indicated by water's rela

ion, and being the square of the three. in another reading this nine could be a very positive card. but because of the message we are reading, we throw away this numerological interpretation and concentrate on the kaballistic. this sephirah [the ninth, yesod] is the seat of the great crystallization of energy. but it takes place very far down the tree. each of these cards gives the full impact of the elemental force, but in its most material sense. in spite of the querant's own satisfaction with his job and career, he is being pressured to do "better. in middle-class white america, in the 1980's, there is a lot of societal pressure to move up the corporate ladder, the chain of command, to take on more and more responsibility, more and more risk, in return for more and more reward. your fri

SATANGEL

in in hebrew merkabah lore, they are the great wheels or many eyed ones. galgal meaning pupil of the eye. whilst the cherubim are god s charioteers, the ophanim are the actual chariots. in more modern terms, they are the archetypal u.f.o. or flying saucer. they are variously said to reside in the third and fourth heavens, and thus exist as the first emanations that may be considered as possessing the elemental developments of form and substance. it is here that heaven meets earth, and thus becomes exposed to potential corruption. the most powerful of mystics and magicians have been known to summon the angels of the throne and bind them as magical machines; thus gaining the perfect astral form and the abilities to travel to heaven, hell, through time, space, and the dimensions of para-reali

TELESMATA AND FLASHING TABLETS

it. vibrate the letters of the triplicities involved with the suffix -al added. step 9 read any invocation required while tracing the proper sigils from the rose as you pronounce the names. always follow the hierarchy. step 10 the first portion of the operation is to initiate the work from yourself. the second is to attract the force in the atmosphere into the vortex you have formed. step 11 read the elemental prayer as utilized in the grade rituals. 6 step 12 close with the rose cross and perform the necessary banishing ritual. do not banish over the newly wrapped telesmata. wrap the telesmata carefully up in white silk or white linen. geomantic figure by drawing various lines from point to point, the adept may create a telesmatic figure. these figures then attract to the ruling planet an

THE BOOK OF PLEASURE

the same moral code we help desire to transgress. desire of those things denied, the more you restrict the more you sin, but desire equally desires preservation of moral instinct, so desire is its own conflict (and weakly enough. have no fear, the bull of earth has long had nothing to do with your unclean conscience, your stagnant ideas of morality. the microbe alone would seem without fear! 11: the elemental morality or fear of displeasing. the complexity of the belief (know thyself. the nature of belief equals all possibilities ultimately true by identification through culture to an idea of time, so what is not timely is not true, and what is not true, prognostication. thought of one thing, implies the possibility of another idea as contradicting but not dissociated, belief is to make "

THE CANOPIC GODS SYMBOLISM

of a hawk, the subordinate form to the alchemic eagle of distillation, and the form also, of horus, the hiereus, beside whom is his station, and of whose symbolism he partakes. ahephi in the north, has the head of an ape. the symbology of the ape in ancient egypt is very complex. here it may be taken that while apis, the bull, represents the divine strength of the eternal gods, the ape represents the elemental strength which is far inferior and blended with cunning. ahephi, however, has other symbolism and other attributes. for by reason of the fertilizing qualities of the nile and of the fact that what is brought down by the nile as refuse from the land of the sacred lakes is, to egypt, its life and the source of its fertility, so there arises a correspondence between the nile and the low

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

uoted in premiere, november 1997, as saying that he didn t want to make a film about whether or not the two young girls had faked the fairy photographs. sturridge emphasized that his film was really all about, the need to believe beyond what you can see. interestingly, yet another film about the cottingley fairies, photographing fairies, appeared in 1998, and director nick willing chose to depict the elemental beings primarily as spirits. m delving deeper bord, janet. fairies: real encounters with little people. new york: dell publishing, 1998. chollet, laurence. under the fairy influence. the record, march 14, 2001 [online] http//www. bergen.com/yourtime/lc14200103146.htm. dubois, pierre, with roland sabatier and claudine sabatier, illustrators. the great encyclopedia of fairies. new york

THE MAGICIAN S KABBALAH

tion without differentiation. the zohar calls this world the pavilion which veils the point (c) yetzirah, the world of formation, the level at which the general spirit is broken down into a crowd of individual minds (d) assiyah, the world of production. at each level the practical kabbalist works with a different mode of personification of the divine, in that at the world of assiyah he works with the elemental spirits, in the world of yetzirah he works with the angels, in the world of briah the archangels, and at the world of atziluth he works directly with the ten names of god in each of the sephiroth (see table one. however, the basic idea is that the universe is broken down into four layers of functionality, each of which resonates with the others. a more practical example of a "four wo

he higher up the hierarchy an item or individual is, the more is their co-ordinating function on a scale of complexity (such as a queen in a beehive, a sun in a solar system, or a company director. this is important to consider in defining which world is to be considered or worked with for the practical kabbalist. it may be that some contemplations or workings are best effected in assiyah or with the elemental beings, and others more effective by working with the archangels or the correspondences of briah (c) the multiverse the concepts involved with the "many worlds" or "copenhagen interpretation" of quantum physics can be reconciled with the kabbalistic system through the nature of the four worlds and the description kabbalah gives through genesis. however, the basic idea of multiverses

ntration, contemplation, or meditation, and the practice of bhakti yoga, which is the union with deity through the practice of devotion. as seven, the number of netzach, is often taken to be the number of completion, we can see that as the initiate rises to this sephirah, he completes equally at one level the work of the lower sephiroth. indeed, the golden dawn stated that the advancement through the elemental initiations of the lower sephiroth "in a sense, quitteth not malkuth. that is to say, partly, that the work of those grades is aligned to ones outside observations, even when directed at the psyche, whereas the work beyond that point has undergone the holy inversion and is involved with the upper sephiroth and the experiences and states that transcend the personality construct. furth

ity. follow this exercise for a month. this is a simplified version of the devotional exercise practised by the philosophus in aleister crowley's liber astarte. 3. study the works of jung with reference to synchronicity and archetypes. how are these processes taken into account in terms of the tree of life? 4. place an object or image at each of the four quarters appropriate to each element thus (the elemental weapons are given as an example; north; earth (pentacle) east; air (sword) south; fire (wand) west; water (cup) note that the four elemental weapons are the primary tools that our species developed as extensions of our own action in the world; pentacle; palm of hand for carrying objects, later a large leaf, then a flat piece of wood or stone. sword; originally, the teeth for cutting

THE MIDDLE PILLAR

with the glandular and sympathetic nervous systems. as such it is that part of our being which regulates the circulation of the blood, the pulsation of the heart, our digestion and respiration. all the promptings of desire and the urges of passion that spring unbidden within us, have their seat in nephesh. this is the underworld of the psyche through which we get comparatively close to nature, to the elemental side of life. it is the undermind in which function the primary instincts of selfpreservation and reproduction. it is the seat of the sex instinct itself. the jungian concept of the unconscious might be the appropriate term for this side of life, as is held by the freudian school, whereas the much abused word superconscious would be distinctly descriptive of the supernal sephiroth of

white at the center of your body, uniting the four elemental triangles. imagine the brilliant light above your head connected with this sigil of spirit. vibrate "eth% continue the four-fold breath with the following visualizations: inhale-imagine the fire triangle. a full hold-imagine the water triangle. t exhale-imagine the air triangle. a empty hold-imagine the earth triangle. 7 imagine all of the elemental triangles within your psyche balanced and in harmony under the guidance of spirit% endnotes 1. retitled as the one year manual (samuel weiser, inc, 1990. 2. regardie, the romance of metaphysics, 244-245. 3. ibid, 246. 4. tlus exercise, like many in tlus chapter, is taken from our book self-initiafion into the golden dawn tradition. 5. in magic there are four basic elements (fire, wat

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

rged the maddening tide of my intention. onward! let me run! thy steed, o moon! thy chariot, o sun! lend me fierce feet, winged sandals, wings as wide as thine, o east wind! and the goal is won *the temple of the holy ghost, vol. i, p. 191. little, if any, poetry of a truly epic nature can we find; the nearest is the song of tannhauser, somewhat of a prophecy, somewhat of an anthem: i rose within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice

d fs friend, the coffin-worm *gargoyles, vol. iii, p. 84. crowley further states in a short foreword to these gimages of life and death h: gto me life and death have most often appeared in majesty and beauty, in solemnity and horror; in emotions, to be brief, so great that man had no place therein. but there are moods, in which the heights are attained indirectly, and through man fs struggle with the elemental powers. h *gargoyles, vol. iii, p. 84. only by energy and strife may man attain the eternal rest, dissolve the desperate lust of life by infinite agony and zest. thus, o my kali, i divine the golden secret of thy shrine *gargoyles, vol. iii, p. 98. the strife to attain to this golden secret we have already seen depicted in so many of aleister crowley fs poems. but what is it? and cro

THE WITCH CULT OF ZOS VEL THANATOS

ticing such concepts. associate, will, manifest and disassociate. associate: to freely dive into a particular concept and absorb it within your subconscious. this activates the very part of your brain which crowley spoke about in the goetia. the brain is stimulated by the specific association and enables a new action to occur. associate charges the belief with the energy necessary to create life, the elemental or servitor itself. you must believe it is possible for such to incarnate. will: the core of all magickal practice and the very brain of luciferian thought. the will is the seat of all libidinous desire and manifestation of action. manifest: by the combination of association and will can something be enfleshed or made manifest. this can be anything material you seek, or spiritual. on

THE SECRET RITUALS OF THE OTO

ice, appointing hours for each. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (7 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. 4. that he treat them with kindliness and firmness, being on guard against their tricks. this being said, it is enough; for to have them is but the pains to call them forth from their homes. and the spirits of the elemental tablets given by dr. dee and sir edward kelly are the best, being very perfect in their nature and faithful, affectioning (sic) the human race. and if not so powerful as, they are less dangerous than, the planetary spirits; for these are more boisterous, and by distraction stars are easily perturbed and afflicted. call them therefore by the keys of enoch as is written in the book ye

TYSON DONALD NEW MILLENNIUM MAGIC

al, effects. they are the workhorses of magic. ninety percent of the purposes of the art can be achieved through the four elements. symbols and forms of magic lose their effectiveness as they grow complex and stray farther from the roots of the art. the elements are dependable. their natures are relatively easy to grasp and they convey the same meaning to all peoples in all ages. in ancient times the elemental principles were represented by the emblems of four beasts whose natures embody the underlying essences of the elemental forces: 1) lion (fire; 2) eagle (water; 3) angel (air; 4) bull (earth. it would be difficult to trace the origin of these kerubic figures; they go back to ancient babylon, in whose ruins archaeologists have found their effigies, and doubtless their genesis is even e

with these considerations many occultists still maintain that at some time in the distant past a mistake was made and the eagle and angel were inverted from their rightful places in the zodiac. there is no way to prove or disprove this claim, so it seems best to use the traditional interpretations. in the heavens the four beasts are placed at the corners of the zodiac, each rep- resenting one of the elemental triads: lion-leo, eagle-scorpio, angel-aquarius, and bull-taurus. this assignment has been changeless for thousands of years. the beasts are also placed at the corners of the earth, and here some difficulty arises. there is considerable argument about the proper placement of the elements and their related symbols around the compass. there is little point in going into the various way

nd luke. all this was an attempt to reduce the forces of the ele- ments to human dimensions so that they could be understood and manipulated. unfortunately, the forcing of the elements into human shapes circumscribed their powers. they became more controllable but less potent. when the magus is unsure of his or her ability to fully control the forces of the elements, the human or angelic forms of the elemental principles should be employed-the human form when dealing with human things, the angelic when dealing with things of the spirit. when the magus is confident of his or her magical ability and needs the maximum powers of the elements, the beasts should be employed. the magical instruments-rod, cup, dagger (or sword, and pentacle (or shield)-are another ancient symbolic division of the

forms become redundant. as the magus projects his or her will through the instruments, they act like windows of stained glass, each of a single color that transmits its own wavelength of light. they are most effective when used in the imagination, called the astral world by occultists, especially when they are employed in some material concern. it is sometimes claimed that through an act of will the elemental forces can be used to directly affect the physical sphere-for example, to light a fire with ele- mental fire alone. such things are more often observed than attempted, and per- haps more often written about than observed. however, such claims should not be dismissed out of hand; in the infinite mind of the all, all things are possible. the most accurate way to represent the elements

ssume were it possible to mix them and keep them from combining. it follows that the primary way of drawing the pentagram will adhere to this order. a single line is made from point to point and returned to its origin, forming a kind of involuted circle (see illustration at the top of page 80. in the conventions of modern magic, the first line segment drawn toward a point of the pentagram invokes the elemental force of that point. a line drawn away from a point banishes its force. this follows the practice established by the hermetic order of the golden dawn over a century ago. a pentagram drawn in the manner given above would be assumed by most ritualists to invoke the powers of elemental fire, since the first segment is drawn toward the point of fire. this results in a clumsy system, as

y drawing the pentagram in a counter- clockwise direction. 3) the line of the pentagram always begins and ends at the element under consideration. these three simple rules are all that is necessary to rationalize the drawing of the pentagram. it is the circular motion of the line, mentally pictured and willed, that calls up or banishes. it is the distinguishing of a particular point that isolates the elemental force under consideration. since, as has been said before, it is naturally given to humans to rule the four lower elements through the point of spirit, the pentagram is one of the most potent universal symbols in all magic. no malefic force can penetrate its plane or its boundary when it is truly made. it can be drawn across a threshold as a barrier that few beings can break. it can

ed (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 common- ly shown in astrology by means of the grand symbol of the double dodecagram of four triangles and three squares, as shown in the illustration on page 141. each triangle indicates one of the elemental divisions, and each square points to one of the divisions of motion. when the magus has gained a solid understand- ing of the elements and motions through study and meditation, he or she will grasp the meaning of each of the zodiac signs; for it is upon this foundation that all descriptions of the signs are built. as an understanding of the planets is based on the threefold division

he ignorant. notice that when the banners are grouped according to cardinal, mutable, and fixed motion, any letter column spells out the tetragrammaton in its elemental order if you begin with yod, read down, then jump to the top of the column: cardinal mutable fixed i-h-v-i3 i-h-a-v i-v-iti-h h-v-&i h-v-i-a h-fi-i-v v-fi-i-h v-fi- v-i-h-fi a-i-h-v a-i-v-h a-h-v-i these banners may be assigned to the elemental triangles of the zodiac in a sunwise direction. those that start with the hebrew letter yod are placed clockwise on the three fire signs, beginning with aries (ihva, then proceeding to sagittar- ius (ih, and finally to leo (iv. the banners that start with the first he are placed clockwise on the three water signs, beginning with cancer (hv, then pisces (hvia, and finally scorpio (h&v

in the table of the square. however, it is not necessary to write the names provided the magus knows them by heart. there are two general instruments of a masculine type used to direct blind pow- ers and command spirits during ritual workings. they are the wand and the sword. the wand is similar in shape to the rod and shares many of its characteristic functions, but applies them general& to all the elemental and other magical forces. the wand rules and directs all magical operations. it is the single most important instrument and is said to embody the will of the magus. it should be of hardwood, hand-carved and consecrated at the least with the four names of god that have four letters-ihvh, eheieh (ahih, adonai (adni, agla-and with the four elements. the general rule is to consecrate an

er is threefold. first, the magus clears and quiets the mind by sitting passively in a place specially devoted to ritual and meditation. he or she enters a state similar to autohypnosis, opening a channel to the subconscious mind. second, the magus concentrates all his or her faculties on the question or problem at hand-for example, a need for a symbol with which the magus may effectively control the elemental spirits of fire. this is akin to sending a ray of desire to the center of the higher self. third, the magus makes his or her mind a blank slate and awaits the reply of the light. this reply is seldom in the form of words and is rarely delivered by the dis- crete, perceived entity called the guardian angel. rather, it is symbolic and arises in the conscious mind in the same way that a

ical body exists here; the imaginary sphere is only a workable focus through which the true earth center may be contacted. the earth center is equivalent to the chakra located at the lower bowel, which has been linked in this work with yesod and the planet saturn (see chapter 14. t. earth is a mixture of the three higher elements, or more precisely, is their pre- i cipitate in the physical world. the elemental earth principle is used to empower* the three higher elements. it is significant that in the myth of hercules where the god wrestles the giant named antaeus, the giant gains his immense physical power from his repeated contacts with his mother, the earth. hercules only defeats antaeus by holding him aloft and crushing him. here is a lesson for the magus, who will take care that his o

TYSON DONALD SOUL FLIGHT

e by magicians, does it develop any sort of permanence or individuality. then it attains the capacity to express through its nature either good or evil, and is no longer properly speaking an elemental, in the sense that leadbeater uses the term "when we read of a good or evil elemental, it must always be either an artificial entity or one of the many varieties of nature-spirits that is meant, for the elemental kingdoms proper do not admit of any such conceptions as good and evil."101 the nature spirits of leadbeater include what most of us would conceive as elementals- spirits composed of only one of the four elements. his mingling of elementals with nature spirits would not be accepted by most modern western occultists. many writers have included these spirits among the elementals, and in

the last type of astral entity in the theosophical catalog that will be touched on here is the artificially formed entity, which may be created unconsciously or deliberately. the unconsciously formed are usually what in theosophy are called elementals. they come into being in response to strong thoughts. the thought creates an astral shape from 102. leadbeater, astral plane, 77-8. 88 soul flight the elemental essence that corresponds with it. the artificial being formed possesses its own shadow of existence for as long as the thought that sustains it persists. a repeated thought, mulled over and brooded upon with intensity, can give rise to an astral form that can endure for days. the unpleasant situation may arise in which a person who has the same thoughts of a hurtful, malicious type t

, have a zone of habitation just above the zone of the sylphs. all three elemental bands are beneath the celestial sphere of the moon. they are termed earthbound spirits because, even though they inhabit zones above the earth, they are bound to it and cannot ascend above the moon. the three elemental bands about the earth should be understood in a symbolic sense, as a way of dividing and ordering the elemental realms. each is a pure elemental zone, in contrast to the zone of the earth itself where the four elements are always mingled together. all four elements have a higher aspect and a lower aspect. the lower aspects blend together on the earth, and the higher or spiritual aspects of the elements remain separated. the spiritual aspect of elemental earth is so dense, it is difficult to di

t with meaning, and on the astral plane this is far more emphatically the case. an elemental may, for some purpose of its own, masquerade for a time in alien garb, but we are given a certain definite procedure to follow in dealing with them."232 the methods of dealing with such deceptions in appearance mentioned by mathers involved the vibration of divine and angelic names, the making of signs of the elemental grades of the golden dawn, and the formation of pentagrams upon the air with various elemental associations. their purpose was to show to the spirit that the astral traveler 231. gaster and daiches, three works (babylonian oil magic, 20. 232. regardie, 460. chapter seventeen: etiquette in the astral world 295 had authority over the spirit, and to compel the spirit to present itself h

golden dawn, and the formation of pentagrams upon the air with various elemental associations. their purpose was to show to the spirit that the astral traveler 231. gaster and daiches, three works (babylonian oil magic, 20. 232. regardie, 460. chapter seventeen: etiquette in the astral world 295 had authority over the spirit, and to compel the spirit to present itself honestly and in harmony with the elemental level represented by the name or sign. returning to our analysis of the babylonian ritual, the magician tells the child what he is to say to the spirit who has put on white garments-that the spirit is to go to his kingdom, get a lamb, slaughter the lamb, roast it, and consume it, as an offering from the magician to the spirit. the lamb is wholly astral in nature. even though the spir

7 in my opinion, the golden dawn was somewhat obsessed with the possible deceptions of astral spirits. perhaps this was due to the astral levels they scried and traveled upon-all of the tattwa levels are elemental in nature. the lower the level, the more likely its inhabitants are to trick the traveler, although displays of actual malice are rare on the sublunary levels between malkuth and yesod. the elemental zones on and immediately above the earth can be tested by vibrating the names of the four archangels of the elements-uriel for the zone of elemental earth, gabriel for the zone of water, raphael for the zone of air, and michael for the zone of fire. uriel may be used for the realms of nature spirits, and for the land of the fairies, who dwell very close beneath the surface of the phy

TYSON DONALD THE MAGICAL WORKBOOK

e the invisible wind make the clouds tumble and move like living creatures. on friday, after passing through the gateway of the yellow square and opening your astral eyes upon a featureless blackness, see mountains and rolling hills gradually appear in the distance, and become aware all around you of the ripe fruits and vegetables of a garden growing from dark, rich soil. when you have visualized the elemental quality of the symbol, close your astral eyes and allow yourself to sink back down through the gateway, so that the tattwa symbol diminishes in size, and once again you can distinguish its outline and color against a dark background. become aware of the light pressure of the cardboard shape on your forehead. remove the tattwa symbol from your forehead with your left hand and set it o

n your eyes, stretch gently, and when you feel ready, rise and go about your day. 26 reclining exercises commentary the five eastern tattwa symbols were used in the hermetic order of the golden dawn to graphically represent the five elements: fire, water, air, earth, and the quintessence or fifth element, known in the golden dawn system variously as akasa (akasha, aether (ether, spirit, or light. the elemental colors of the tattwa symbols do not agree with the common golden dawn colors for the elements. no attempt was made to reconcile this conflict, and it often causes confusion in the minds of students. the tattwa symbols were used mainly as astral gateways during scrying in order to access the elemental planes of the astral realm, or as representatives of the elements during meditations

se, beginning each pentagram from the lower-left point. the ritual then becomes the lesser banishing ritual of the pentagram. if you wish to change this ritual into the lesser banishing ritual, draw banishing pentagrams of earth at the quarters instead of invoking pentagrams, and visualize the four angels facing outward rather than inward. when the angels face inward, they attract and concentrate the elemental powers of the four quarterswhen they face outward, they repel and dissipate these powers. it may be wondered how a single form of the pentagram can represent all four lower elements. earth is a compound element that contains all four elements 164 moving exercises within itself in their heavier, more tangible aspects. for this reason the pentagram of earth can be used to express the l

TYSON DONALD THE POWER OF THE WORD

corn 3 earth-cardinal tk orof 1 ;q v hivh r/ri virgo j earth-mutable 7hc he vmt vvqa hhvi 8 taurus 7 earth-fixed 7 hr 14 i* o t ha lii (5j the boldface type in the permutations of the name indicates the position of the second h in each banner. this relationship between the banners and the zodiac signs originates in my own work and is not the common practice. it is usual among occultists to ignore the elemental associations of the initial letters in the names and simply assign them to the zodiac in order, counterclockwise, beginning with ihvh-aries, ihhv-taurus, ivhh-gemini, and so on. all too often, those who attempt to use the banners have an imperfect idea of their structure, and ignorance makes error inevitable. the term banner has here been loosely applied to all permutations of tetrag

e can be both twofold, as suggested by the two names urim and thummim, yet at the same time threefold as indicated by brewer. if this was the technique employed with these disks, there was one chance in two of gaining an uncertain response but only one chance in four of either a yes or a no. thus, a yes or no answer would have been taken to be emphatic if obtained on the first drawing. of course, the elemental associations of the letters in the name allow the oracle of urim and thummim to give four different responses from a single drawing of a disk-fire, water, air, or earth. josephus placed great importance on the elemental significance of the apparel of the high priest. another occult association that may have played a part in the divination is the polarity of the human body. the right

) are placed in the west just in front of the dish of consecrated water; those that begin with v (air) are set on the north side; and those that begin with the second h (earth) go on the east side of the altar. if you are unable to move completely around your ritual altar due to limited space, you should place it in the south, if possible. the ring is still put on the side of the altar that faces the elemental quarter of the ring's banner. begin by standing in the north facing south across the top of the altar. perform the ritual of the cleansing prayer and the kabbalistic cross, as 112 tetragrammaton described above. but instead of pointing away from yourself into infinity when you speak the word "amen" at the end of the cross, point at the flame of the candle. pivot clockwise to face the

urfold name of god, ihvh('yod-hay-vav-hay, who is thy lord and king. i invoke and summon thee into my flesh. i invoke and summon thee into my heart. i invoke and summon thee into my mind. i am become thee, mighty uriel (or michael, etc, ruler of the east and lord of the earth. look with favor upon this ritual of baptism through mine eyes and ensure its fulfillment. amen. feel yourself pervaded by the elemental nature of the guardian angel you have invoked into your being. uriel will be strong and deliberate. michael will be forceful and hot. gabriel will be loving and mild. raphael will be quick and perceptive. take up the ring from the altar and hold it high above the flame of the candle in both hands with the banner upon its bezel facing upward. speak the words: angels and spirits of god

exalted angel and must always be treated with respect. standing in the north facing south, perform the prayer of cleansing and kabbalistic cross, and project the magic circle from your center of being. once again standing in the north, spread wide your arms into a great cross and invoke the guardians of the four quarters, as described above. proceed around the circle clockwise until you stand in the elemental quarter of the ring facing the altar. raise your hands to heaven and declare your purpose: i (your name, conduct this ritual of charging for the purpose of infusing the ring (speak the name of the angel on the ring) with holy light. look with favor upon this ritual, 0 lord, and bring about its rightful fulfillment. amen. walk three times completely around the altar clockwise to creat

le flame on the altar, and filling the entire magic circle with radiance. if you do not have room to walk around the altar, pivot three times clockwise to create this vortex. when charging empowering the rings 117 silver rings, the light should be visualized as moonlight; when charging gold rings, visualize the light as sunlight. when you complete this triple circumambulation, stand once again in the elemental quarter of the ring facing the altar, raise your hands to heaven and speak the works: by the authority of the fivefold name of the messiah, ihshvh (or ihvshh, in the case of the gold rings, i invoke and fill this magic circle with the cooling (or warming) rays of the moon (or sun. i invoke this lunar (or solar) radiance into my flesh; i invoke this lunar radiance into my heart; i inv

lettered squares, was given by the spirit ave during a session that began at seven o'clock on the morning of monday, june 25, also in cracow (ibid, p. 166. together, the keys and the watchtowers form the heart of enochian magic. it is from the keys that the enochian language is largely derived. the enochian system practiced by the hermetic order of the golden dawn entirely depends on the keys and the elemental associations of angelic names extracted from various sections of the great table of the watchtowers. each watchtower is a magic square of enochian letters consisting of thirteen rows and twelve columns. the watchtowers are bound together into one great table by the letters of the so-called tablet of union arranged in a cross. the golden dawn associated the watchtowers with the four e

heir knowledge-was possessed of an ingenuity and an understanding of magic such as never was in the possession either of dee or kelly (golden dawn, p. 625) in fact, almost the entire golden dawn enochian system is derived from the diaries published by casaubon, with the exception of the correspondences of the elements, planets, zodiac, and tarot, which were grafted onto the watchtowers based upon the elemental associations assigned by the golden dawn to the points of the pentagram. the association of the letters of tetragrammaton was considered very important by regardie, who writes "this name is the key to the whole of the enochian attributions of the squares to the elements (golden dawn, p. 638. in other words, regardie is saying that it is the placement of the letters of ihvh that deter

emental associations assigned by the golden dawn to the points of the pentagram. the association of the letters of tetragrammaton was considered very important by regardie, who writes "this name is the key to the whole of the enochian attributions of the squares to the elements (golden dawn, p. 638. in other words, regardie is saying that it is the placement of the letters of ihvh that determines the elemental associations on the four tablets, not the placement of the elements that determines the letter positions. each quarter of the great tablet consists of one of the watchtowers. in the golden dawn system, the lower right quarter is the watchtower of fire, which stands in the south. it receives the letter yod. the upper right quarter is the watchtower of water, which stands in the west

all the keys. for practical purposes, the number of keys is forty-eight. the first eighteen keys are completely different from one another. the remaining thirty, which are called the thirty aethers, or airs, are identical, save that the name of each air changes from key to key the golden dawn assigned the first eighteen keys to various parts of the watchtowers and the tablet of union according to the elemental associations of those parts in the golden dawn system. this assignment is fully presented in the essay titled "the concourse of the forces (golden dawn, pp. 671-3. the first key evokes the angels of the tablet of union as a whole. the second key evokes the angels of the first letters in the names on the tablet of union (e, h, n, and b. the third key evokes the angels of the tablet of

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

the spirit; this is how we elaborate the golden child of alchemy within ourselves. these three principle-elements become manifested within the four elements of nature. there exists the heat of fire and air, the humidity of air and water, and the dryness of fire and earth. these are the three principle-elements, the i.a.o, the sulfur, mercury and salt contained within the four elements of nature. the elemental paradises of nature are found within these principle-elements. the kabbalist- alchemist must learn how to use sulfur, mercury and salt. en el arcano a.z.f, est n las doce llaves secretas del benedictino de erfurt (erfurt, basilio valent n. en el manuscrito del azoth, de valent n, se encierra todo el secreto de la gran obra. y el azoth es el principio creador sexual de la naturaleza

seven bodies of the human being must be crucified and stigmatized. all students of kabbalah must be familiar with all of the elementals of fire, air, water and earth. the present human being is still not a king or queen of nature, but all are called to be kings or queens and priests and priestesses according to the order of melchizedeck. it is necessary for the student to become familiar with all the elemental creatures of the four elements. salamanders live in fire; undines and nereids live in water; sylphs live in the air and gnomes live in the earth. the gospel of mark is symbolized by a lion (fire; the gospel of matthew is represented by a youth (water; the gospel of john is represented by the eagle (air) and the gospel of luke is represented by the bull (earth. the four gospels symbol

ego. el evangelio de mateo se representa con un joven (agua. el evangelio de juan se representa con un guila (aire. el evangelio de lucas se representa con un toro (tierra. los cuatro evangelios simbolizan los cuatro elementos de la naturaleza y la realizaci n de la gran obra (el magnus opus. 29 every hierophant of nature is converted into a king of the elementals. if you want to be admitted into the elemental paradises of nature, then respect all life, do not kill any animal species, do not drink wine that contains alcohol; love vegetables, do not ever destroy a plant or a flower. you only need two things in life: wisdom and love. this is how you will attain happiness, peace and abundance. be ye therefore perfect, even as your father who is in heaven is perfect. matthew 5: 48. every initi

contact with the gnomes that inhabit the entrails of earth; call the genie of the gnomes, the genie s name is gob. get into a state of slumber while concentrating on that genie; then vocalize the mantra i.a.o. iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii aaaaaaaaaaaaaaaaaaaaaaaaaaa ooooooooooooooooooo when profound meditation is intelligently combined with the state of slumber, it allows you to enter into the elemental paradises of nature. every alchemist needs to work with the elementals of nature. the hieroglyphic of the fourth arcanum of the tarot is the emperor; the sovereign appears forming a marvelous triangle with his body. when the legs of the emperor are crossed, they form a cross; this is the image of the athanor[ ah-than-or] of alchemists; the joint of the cross with a triangle is only p

ios del lingam yoni, enlazamiento. en el arcano seis del tarot est la lucha entre los dos ternarios. el arcano seis, es la suprema afirmaci n del cristo interno y la suprema negaci n del sat n. velad y orad. 46 arcanum 7 remember that the number seven represents magical power in all of its strength. the holy seven is the sanctum regnum of sexual magic; number seven is the intimus served by all of the elemental forces of nature. every one who works with the arcanum a.z.f. receives the flaming sword of the seventh arcanum. in the name of truth we affirm that the flaming sword of the great hierophants is absolutely transmuted semen. it is the outcome of sexual magic. this is how we transform ourselves into terribly divine gods. the sexual organs are the legitimate laboratorium oratorium of th

WESTERN MANDALAS OF TRANSFORMATION SR AL

ss and concentration. moon: breasts, pancreas, menstruation and conception. to achieve a reconciled heart. work with cycles, fluctuations. pluto: antibodies, defense system, generational or inherited illnesses. 36 figure 3-1 figure 3-j. additional correspondences the symbols of the elements are given in the charts in figures 3-1, 3-j, and 3-k. 3-1 is the more ancient alchemical formula; 3-k gives the elemental symbols according to the tattwa system, which will be explored in more depth in the section on tattwas and sound and color healing. the golden dawn correspondences are included in j. these designs may be employed in any talisman to incorporate its specific elemental energy. the geomantic symbols are some of the oldest designs used on talismans. their origin is unknown, but they have

ven one of the sacred names of the sephiroth. figure 13-a lists the hebrew spelling of the divine names and the planetary chakras. this method can be employed using the word of a particular idea one wants to embody, and works especially well if one knows a little figure 13-a figure 13-b rudimentary hebrew. let us first look at the example of raphael. in hebrew this is spelled rphal. if we examine the elemental shapes on pages 43-51, we see that this has elemental correspondences that can be related.or spelled symbolically.this way: r.resh.sun.fire.triangle p.peh.mars.fire.triangle (mars also rules a water sign, which is an upside down triangle, in the alchemical design. a.aleph.air.circle l.lamed.libra, air.circle this can be drawn in a design that looks like figure 13-b. we can also spell

asic tattwas can be related to combined influences of the elements and planets they represent, but are more arbitrary than the correspondences derived from working with the talismans in the first part of this book. what is most important is the relationship between the tones and the colors.the shapes simply are the containers for the combinations of these particular vibrations. they serve to hold the elemental vibration of the planet or zodiacal sign and they act as a focus of concentration so the color can be more vividly visualized in the after-image. the planetary chakras can also arouse other emotional and mental states, and here are some of the findings of mathers (1971) work with the tattwas: for help with memory: saturn (tau, called "great one of the night of time" for development o

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

from the first that is not a beginning to the beginning that is second, from eternality to temporality, involves the splintering of wisdom into three father, daughter, son and the consequent yearning to restore a sense of integration and wholeness. that desire is expressed in terms of either the father and daughter or the son and daughter, but both representations relate to the drive to reinstate the elemental unity of wisdom. eros from this perspective may be viewed as the longing to retrieve a detached aspect of self. the impulse for the other, which underlies the sha ashu a that god has for torah, the father-king for the daughterprincess, is an expression of this narcissism.97 the second point of note is that the correlation between eros and noesis implied by the poetic image of sha ash

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

the material in this book, as well as all forthcoming material zalewski will be writing for llewellyn, has been put into actual practice by the zalewski's, as well as by ra horakhty temple on a larger scale. the student will find no untried practices or theories. xiv some of the additional books being written by zalewski for llewellyn are: z5, commentary on the 0=0 ceremony; commentary on each of the elemental grade rituals; equinox and solstice rituals of the golden dawn; golden dawn tarot; and sex magic of the golden dawn. these ere just a few of more than 20 books which they have either finished or are presently writing. we all hope this series of golden dawn books makes the material clear and will serve as a guide for the student who feels this is his path. those who might wish to work

d to another part of the enochian system. this dealt with the four elemental kings whose names were derived from letters on the circumference of the holy seal the dei aemeth, the main seal used by dee and kelley during their slaying sessions with the crystal shewstone. as far as the published papers of the golden dawn show, no other early work by the golden dawn on the enochian system, other than the elemental tablets, the enochian calls, and a rudimentary attempt at an enochian vocabulary/dictionary, is known to exist (see secret inner order rituals of the golden dawn for details. the longest-lived golden dawn temple, the whare ra (a maori name meaning "place of the sun) closed in 1978. located in new zealand, the temple was founded by dr. felkin in 1912. i was initiated into the golden d

golden dawn's inner order (the rosea rubea et aurea crucis, the main framework rests on the application of the "four watch towers" or the four elemental tablets and the tablet of union. little else is given on this very complicated system other than a reference to the name "sigillum dei aemeth" and a brief explanation of how four sigils and four names can be drawn from it to control the power of the elemental tablets. the only recorded use by dee and kelley of this seal was to place a crystal upon it for the purposes of scrying. the archangel uriel gave the following instructions on its use "you must use a four square table, two cubits square, whereon must be set the sigillum dei, which is already perfected in a book of thine: blessed be god in all his mysteries *this paper was issued to

said mrs. felkin had first shown it to him back in the 1920s. apparently it was occasionally used by mathers. 20 the opening of the holy seal, dei aemeth, by ritual temple setting: place the four elemental tablets (see figures 3 through 6) in their cardinal directions, along with the tablet of union on the central altar. place the holy seal, the sigillum dei aemeth, on the tablet of union. place the elemental weapons (wand, sword or dagger, cup, and pentacle) on the altar, in their cardinal positions (see appendix a, along with a rose. burn incense in the east. place your lamp in the south. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lightin

an excellent and thorvugh completeness, ac41 cording to their virtues and powers, both general and by your united ministry and office" 6. conduct a suitable banishing ritual. note: the function of this ritual is twofold. the first concerns the purpose of the ceremony in directing a force to a desired end. the second is to skry that particular level of the god-form (one of the twelve holy names of the elemental tables. the 30 aethyrs applied to the kabbalah the 30 aethyrs and their governors are applied to the world of assiah as they control the weather and can open or close various positive and negative energies over certain areas of topography. within this world, we should consider that there are four other worlds the highest being atziluth of assiah and the lowest being assiah of assiah

creation. the dominion of the tablet of union is above that of the 4 terrestrial tablets and towards the north of the universe" the golden dawn scheme, as given above, shows a vast undenying system, and subsystem, that could be developed from it in the new zealand order, a great deal of study has been done or this, and the following drawings will give the reader an indication of the magnitude of the elemental quadrants of each tablet. they have been updated; the original drawings of the order included additional stars of the southern hemisphere. when applying the tablets to the earth, the old concept was to keep the passage of the sun over the earth at the central belt. this elongates the squares and causes a great deal of difficulty when matching them with polar caps and the equator, the

; the original drawings of the order included additional stars of the southern hemisphere. when applying the tablets to the earth, the old concept was to keep the passage of the sun over the earth at the central belt. this elongates the squares and causes a great deal of difficulty when matching them with polar caps and the equator, the coldest and hottest points of the globe. it was decided that the elemental aspects of the earth itsel1 "righted" the tablets so that the linea spiritus sancti coincided with the equatorial belt. placing the tablets on the earth then becomes a problem. for example, one would have to go back to the time when one considered the precessions of the equinoxes to have first started. since this is a debatable point among astrologers, the new zealand order has produ

actually move with the precessions of the equinoxes at 55 the rate of 50 seconds of arc per year. from this not only can be deduced the dominion of the governors of the aethyrs, but also the area of governance of each angel of the tablet over the earth. the tablet of union in this instance covers the central axis of the globe (whib binds the other tablets together) and the areas not allocated to the elemental tablets, such as the north and south pole, above 30 degrees longitude north and below 80 degrees longitude south (see figures 24 through 39. 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 the convoluted forces of the tablets applied to earth e=east of greenwich, w=west of greenwich fire tablet lat 80 n to 80 5 long 150 e to 120 w this covers a minor portion of eastern australia

ch section can be written in a seven-by-seven square. it must be remembered at this stage that each letter of an angelic name from the bonorum represents a name in itself before it is formed into a composite name representing a king, prince, or governor. figure 51 shows a tablet made up from the first section of the bonorum. notice that planets are arranged in the same column-andrank format as in the elemental tablets. by use of this same formula, the astral planes of the bonorum can be projected into and studied by direct observation. a pyramid is formulated from each square from the planetary order, with no two pyramids being identical to each other in color. a typical truncated pyramid, with numbered sides, is shown in figure 52. the sides of each pyramid are colored as follows: 1. this

by the kabbalistic sephirah of malkuth. the interesting fact in the first vision is a name given in the enochian language which i had never consciously heard of before. i had to look it up in my enochian dictionary to find out what it meant. the next section of visionary experiences comes from the pyramid squares of the angels of the bonorum. these differ considerably from the pyramid squares of the elemental tablets. vi s i o n o f ba l i g o n (the king of the hour of venus. rose up through the pyramid into blue space and a blue-green landscape. met the guide also in blue. who showed me a winding path like that of a leaping dragon, constantly in motion, like the sun's path over the earth. for motion applied to direction is the task here. i asked to see the king and was shown a man dress

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

sidence in germany, he initiated three of his former monastic brethren, fraters g.w, la, and i.o, who had more knowledge than many others at the time. and by these four was made the foundation of the fraternity in europe. these three worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which was that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book 'm' were transcribed "for the true order of the rose cross descendeth into the heights--even unto the throne of god himself, and indudeth even archangels, angels and spirits "these four fraters also erected a building to serve as a temple and headquarters of their order, and called it collegium and spiritum

gate of samech, that he may traverse the 25th path and receive the annunciation of his election at the portal of the rosy cross. honourable frater hegemon, you have my authority to exercise your office of mediation for the last time in respect of our beloved prater adveniat regnum (vel alius; seek him in the precincts without; bring him within the holy temple; place him at the western end, facing the elemental tablets and looking towards the pillars of the gate of samech at the extremity of the sephira yesod. the hegemon i will show forth tidings of good; i will publish salvation. the ends of the earth shall see it. i will go forth in the brightness thereof, as a lamp that burneth. he gives the closing sign and retires from the temple. while he is preparing the philosophus: celebrant fratr

ZOETIC GRIMOIRE OF ZOS

t you are fitted to receive. fourth formula: how to return evil to its source sorcery may be good or evil, as predetermined by its purpose, and is your responsibility. corrective punishment, being amoral, is the only legitimate motivation. ability is the determining factor of success. sufficient hate is the potency, which must be stored up, formulated and focused so as to become incarnate through the elemental employed to pierce the protective aura of the offenders. requisites: something personal belonging to the victim or victims. a symbolic replica of them (drawing, statuette, etc. also, the deployment of an animal familiar, and a simulation of the deed and desired consequences formulated as a ritual convincing to yourself. there is also a direct method by suggestion, when knowing the of

als: our. thisness. into. as if. becoming. as now. the intentional becoming extentional; action by spontaneity conforming everything critical and subvertive to itself, which is the mechanism of evoking our. thisness..as now. has no pendency: things are, because we are always the potential of what we last were. the gospel of the arrivist is always his own. how to trap an arrivist familiar to earth the elemental: the best person to choose would be of the. arrivist type. those cocky bastards who seem to obtain all they need whenever they want it. being intense egocentrics they are mediumistic or susceptible only to silent suggestion. so, look into their eyes and convey to them silently that they are the media for the transit of the obsessing elemental desired. they act simply as something en

Return to Occult Library Index



Related Matches
adept air altar ancient angel angels angle angelic archangel assiah astral balance banishing black blood blue builders candle candles celestial ceremonial ceremony ceremonies children christian circle consciousness consecrate cosmic creation cross crowley dagger death degree demon desires divine eagle earth east egypt element elements elemental emblem energy energies enochian entity equinox eternal ether evil existence father fear fiery fire five force forces form forms gnomes god gods golden green guardian guardians heart hebrew hierophant holy human incense initiate initiation intelligence intellectual invoke invoked invoking invocation karma kerubic key keys king kings kingdom kingdoms knowledge logos lord lucifer lucis magic magick magical magickal magician magicians magus malkuth manifest manifestation material matter mental michael mind modern moon mother natural nature netzach north occult order pentagram pentagrams physical plane planes planetary planet planets positive power powers pyramid quarters red rite ritual rituals rose sacred salt sea secret sephiroth set seven sexual sigil solar sorcerer soul south spell spells sphere spheres spirit spirits spiritual square squares stars state sun sword symbol symbols symbolic symbolically tablets tablet tarot temple tetragrammaton three tree triangle union universal universe uriel vault wand watchtowers water waters west white wisdom world worlds yellow yesod yod zodiac zodiacal


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