Michael Wynn's Occult Reference Library
*THE INVOCATION

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been that i have seen tarot decks so negatively charged that one would not even want to get near them. so always keep this in mind, handle your cards with love, truth and knowledge. do not infuse upon them artificial stimuli, such as exaltation or anger. before all tarot workings, it is important to do a small invocation. this invocation need not be done word for word. the important thing is that the invocation is never forgotten. what this does is help place you in a more correct frame of mind, to accurately interpret your tarot reading. also it invokes energies that will help you in the interpretation of your tarot divination. remember that the sub-conscious mind is the direct connecting link to the higher planes of existence. therefore, it is important before a tarot working to pause fo

spiritual and higher workings, and another deck that is dedicated to lower workings or mundane questioning. after removing the major arcana, place them in order, beginning with the fool, all the way to the universe. most tarot decks are numbered, making this job easier. at this point you would begin your prayer invocation, holding the major arcana in your hand or on a white piece of cloth. begin the invocation of hru. upon completing the invocation and the divine white brilliance, you will then begin to shuffle the cards. it is essentially important to shuffle these cards end for end. any method of shuffling would be acceptable. my personal preference is to lay them on the floor or table and mix them up thoroughly, then pick them up. the cards, after they have been shuffled, are cut into

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

burnt. one of them contained' invocationes et ritus idololatrarum civium varlamacestrensium, in quibus comperit, quod specialiter fliochum dcum solis invocarunt et coluerunt, secundario vero mcrcurium, voden anglice appellatum, deum videlicet mercatorum, quia cives et compatriotae. fere omnes negotiatores et institores fuerunt' evidently the narrator has added somewhat ovit of his own erudition; the invocations and rites themselves would have given us far more welcome information. passages which appear to speak of a german goddess by the name of diana, will be given later. js'cptune is mentioned a few times (supra, p. 110. 1 had these been roman gods, jupiter would certainly have been named first, and mercury after. 122 gods. saxo grammaticus, though he writes in latin, avoids applying th

ABRAMELIN1

e secret forces of nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been cond

owledge of and conversation with one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servants in all material matters. this, then, is the system of the secret magic of abra-melin, the mage, as taught by his disciple abraham the jew; and elaborated down to the smallest points. except in the professed black magic grimoires, the necessity of the invocation of the divine and angelic forces to control the demons is invariably insisted upon in the operations of evocation described and taught in mediaeval magical manuscripts and published works. so that it is not so much, as i have before said, this circumstance, as the mode of its development by the six moons preparation, which is unusual; while again, the thorough and complete classific

from the interest attaching to the description of his travels, the careful manner in which abraham has made note of the various persons he had met professing to be in the possession of magical powers, what they really could do and could not do, and the reasons of the success or failure of their experiments, has a particular value of its own. the idea of the employment of a child as clairvoyant in the invocation of the guardian angel is not unusual; for example, in the mendal, a style of oriental divination familiar to all readers of wilkie collins novel, the moonstone, ink introduction x is poured into the palm of a childs hand, who, after certain mystical words being recited by the operator, beholds visions clairvoyantly therein. the celebrated evocation at which the great mediaeval sculp

thin a magic circle. therefore also the licensing to depart may be to a great extent dispensed with because the spirits cannot break into the consecrated limit of the periphery of the walls of the house. but let the worker of ordinary evocations be assured that were this not so, and the convocation was performed in an unconsecrated place, without any magical circle having been traced for defence, the invocation to visible appearance of such fearful potencies as amaymon, egyn, and beelzebub, would probably result in the death of the exorcist on the spot; such death presenting the symptoms of one arising from epilepsy, apoplexy, or strangulation, varying with the conditions obtaining at the time. also the circle having been once formed, let the evocator guard carefully against either passing

peak to those that watch, and do offer themselves to our sight, or do inform us by dreams and by oracle of those things which we have a great desire to know. whoever therefore would call any good spirit to speak or appear in sight, he must particularly observe two things; one whereof is about the disposition of the invocant, the other concerning those things which are outwardly to be adhibited to the invocation for the conformity of the spirit to be called. it is necessary therefore that the invocant religiously dispose himself for the space of many days to such a mystery, and to conserve himself during the time chaste, abstinent, and to abstract himself as much as he can from all manner of foreign and secular business; likewise he should observe fasting, as much as shall seem convenient t

lord, thy will be done on earth as it is in heaven make clean our hearts within us, and take not thy holy spirit from us. o lord, by thy name we have called them, suffer them to administer unto us. introduction xxiii and that all things may work together for thy honour and glory, to whom with thee, the son and blessed spirit, be ascribed all might, majesty, and dominion, world without end. amen. the invocation being made, the good angels will appear unto you which you desire, which you shall entertain with a chaste communication, and licence them to depart. now the lamen which is used to invoke any good spirit must be made after the following manner: either in metal conformable or in new wax mixed with convenient spices and colours; or it may be made with pure white paper with convenient

ABRAMELIN2

en unto you, and of the chastisement which awaiteth the breaking of such vows. and immediately, on beholding your steadfastness, they will obey you; but should they not, you ought then to invoke your guardian angel, whose chastisement they will quickly feel. yet, notwithstanding, we should never employ harsh means, in order to have that which we can obtain by gentleness and courtesy.100 if during the invocation they should appear with tumult and insolence, fear nothing; neither give way to anger; but appear to make no account thereof. only show them the consecrated wand, and if they continue to make a disturbance, smite upon the altar twice or thrice therewith, and all will be still. it should be noted, that after you shall have licensed them to depart, and they shall have disappeared, you

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

s our father, of all who would tread these forgotten paths, and wander into lands unknown, among the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not

ane he hope to have power over the demons that plague the mind and the body, pulling at the hair and grasping at the hands, and the screaming vile names into the airs of the night. for what comes on the wind can only be slain by he who knows the wind; and what comes on the seas can only be slain by he who knows the waters. this is it written, in the ancient covenant. the incantations of the gates the invocation of the nanna gate spirit of the moon, remember! nanna, father of the astral gods, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gates of the earth, i call thee! from the four gates of the land ki, i pray to thee! o lord, hero of the gods, who in heaven and upon the earth is exalted! lord nanna, of the ra

, whose thought is beyond the comprehension of gods and men, hear me and remember! gate of the great gates of the spheres, open unto me! master of the igigi, swing open thy gate! master of the annunaki, open the gate to the stars! ia namrasit! ia sin! ia nanna! bastamaaganasta ia kia kanpa! magabathi-ya nanna kanpa! mashrita nanna zia kanpa! ia mag! ia gamag! ia zagasthena kia! ashtag karelliosh! the invocation of the nebo gate spirit of the swift planet, remember! nebo, custodian of the gods, remember! nebo, father of the sacred writing, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gate of the great god nanna, i call to thee! by the name which i was given on the lunar sphere, i call to thee! lord nebo, who do

thy spells? nebo kurios! lord of the subtle arts, open the gate to the sphere of thy spirit! nebo kurios! master of the chemical science, open the gate to the sphere of thy workings! gate of the swift planet, merkurios, open unto me! ia athzothtu! ia angaku! ia zi nebo! marzas zi fornias kanpa! lazhakas shin talas kanpa! nebos athanatos kanpa! ia gaash! ia saash! ia kakolomani-yash! ia maakalli! the invocation of the ishtar gate spirit of venus, remember! ishtar, mistress of the gods, remember! ishtar, queen of the land of the rising of the sun, remember! lady of ladies, goddess of goddesses, ishtar, queen of all people, remember! o bright rising, torch of the heaven and of the earth, remember! o destroyer of the hostile hordes, remember! lioness, queen of the battle, hearken and remember

of night, open thy gate to me! ishtar, lady of the battle, open wide thy gate! ishtar, sword of the people, open thy gate to me! ishtar, lady of the gift of love, open wide thy gate! gate of the gentle planet, libat, open unto me! ia gushe-ya! ia inanna! ia erninni-ya! ashta pa mabacha cha kur enni-ya! rabbmi lo-yak zi ishtari kanpa! inanna zi amma kanpa! bi zamma kanpa! ia ia ia be-yi razuluki! the invocation of the shammash gate spirit of the sun, remember! shammash, lord of the fiery disk, remember! in the name of the covenant sworn between thee and race of men, i call to thee! hearken and remember! from the gate of the beloved ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to t

name which i was given on the sphere of ishtar, i ask thy gate to open! gate of the sun, open to me! gate of the golden sceptre, open to me! gate of the life-giving power, open! open! ia uddu-ya! ia russuluxi! saggtamarania! ia! ia! atzarachi-ya! atzarelechi-yu! bartalakatamani-ya kanpa! zi dingir uddu-ya kanpa! zi dingir ushtu-ya kanpa! zi shta! zi daraku! zi belurduk! kanpa! ia shta kanpa! ia! the invocation of the nergal gate spirit of the red planet, remember! nergal, god of war, remember! nergal, vanquisher of enemies, commander of hosts, remember! nergal, slayer of lions and of men, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the great gate of the lord shammash, the sphere of the sun, i call to thee! nergal

of the red planet, open! gate of the god of war, swing wide! gate of the god of victory got in battle, open to me! gate of the lord of protection, open! gate of the lord of the arra and the agga, open! by the name which i was given on the sphere of shammash, i ask thee, open! ia nergal-ya! ia zi annga kanpa! ia nnga! ia nngr-ya! ia! nngya! ia zi dingir neenya kanpa! ia kantalamakkya tarra! kanpa! the invocation of the marduk gate spirit of the great planet, remember! marduk, god of victory over the dark angels, remember! marduk, lord of all the lands, remember! marduk, son of enki, master of magicians, remember! marduk, vanquisher of the ancient ones, remember! marduk, who gives the stars their powers, remember! marduk, who assigns the wanderers their places, remember! lord of the worlds

of nergal, i call to thee to open! gate of the great god, open! gate of the god of the double-headed axe, open! gate of the lord of the world between the worlds, open! gate of the conqueror of the monsters from the sea, open! gate of the golden city of sagalla, open! ia dag! ia gat! ia margolqbabbonnesh! ia marrutukku! ia tuku! suhrim suhgurim! zahrim zahgurim! axxanngabannaxaxagannababillukuku! the invocation of the ninib gate spirit of the wanderer of the wastes, remember! spirit of the planet of time, remember! spirit of the plane of he hunter, remember! ninib, lord of the dark ways, remember! ninib, lord of the secret passages, remember! ninib, knower of the secrets of all things, remember! ninib, knower of the ways of the ancient ones, remember! ninib, horned one of silence, remember

r precincts of the circle or gate. the sword is to be thrust into the ground as before, in the northeast section, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geom

powers of marduk, in which case an image of marduk should be set thereupon, and no other. and the perfumes must be burnt in the brazier this book. and the watcher summoned, after its fashion. and the four gates invoked, being the four watchtowers that stand about thee and the circumference of the mandal and witness the rites, and watch the outside, that the ancient ones may not trouble thee. and the invocations of the four gates is after this fashion, which thou recite loudly, in a clear voice: of the invocation of the four gates from the world between the spheres invocation of the north gate thee i invoke, silver hunter from the sacred city of ur! thee i call forth to guard this north place of the most holy mandal against the vicious warriors of flame from the principalities of dra! be t

marduk and enki, lords of the elder race, the arra, do thou stand firm behind me! against pazuzu and humwava, fiends of the southwest winds, do thou stand form! against the lords of the abominations, do thou stand form! be thou the eyes behind me, the sword behind me, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful l

ct me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir anna kanpa! zi dingir kia kanpa! utuk xul, ta ardata! kutulu, ta attalakla! azag-thoth, ta kalla! ia anu! ia enlil! ia nngi! zabao! here follows several particular invocations, for summoning various powers and spirits. there may be words of necromantic art, by which it is desirous to speak with the phantom of som

akla! azag-thoth, ta kalla! ia anu! ia enlil! ia nngi! zabao! here follows several particular invocations, for summoning various powers and spirits. there may be words of necromantic art, by which it is desirous to speak with the phantom of someone dead, and perhaps dwelling in absu, and thereby a servant of ereshkigal, in which case the preliminary invocation that follows is to be used, which is the invocation used by the queen of life, inanna, at the time of her descent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to the seven steps into the frightful pit. therefore, do not be alarmed at the sights and sounds that will issue forth from that opening, for they will be the wails and laments of the shades that are chained therein, and the shrieki

ALEISTER CROWLEY LIBER CHANOKH

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

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

art. ix of silence and secrecy: and of the barbarous names of evocation. x of the gestures. xi of our lady babalon and of the beast whereon she rideth: also concerning transformations. xii of the bloody sacrifice and matters cognate. xiii of the banishings, and of the purifications. xiv of the consecrations: with an account of the nature and nurture of the magical link. xvi (1) of the oath. xv of the invocation. xvi (2) of the charge to the spirit: with some account of the constrains and curses occasionally necessary. xvii of the license to depart. xviii of clairvoyance: and of the body of light, its powers and its development. also concerning divinations. xix of dramatic rituals. xx of the eucharist: and of the art of alchemy. xxi of black magick: of the main types of the operations of ma

y magician, therefore, should study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian angel<sacred magic of abramelin the mage; and liber 418, 8th aethyr, liber samekh; see appendix 3> or, in the language of mysticism, union with god< all other magical rituals are particular cases of this general principle, and the only excuse for do

ably magick with mysticism. let us describe the magical method of identification. the symbolic form of the god is first studied with as much care as an artist would bestow upon his model, so that a perfectly clear and 17 unshakeable mental picture of the god is presented to the mind. similarly, the attributes of the god are enshrined in speech, and such speeches are committed perfectly to memory. the invocation will then begin with a prayer to the god, commemorating his physical attributes, always with profound understanding of their real meaning. in the "second part" of the invocation, the voice of the god is heard, and his characteristic utterance is recited. in the "third portion" of the invocation the magician asserts the identity of himself with the god. in the "fourth portion" the go

vocation, the voice of the god is heard, and his characteristic utterance is recited. in the "third portion" of the invocation the magician asserts the identity of himself with the god. in the "fourth portion" the god is again invoked, but as if by himself, as if it were the utterance of the will of the god that he should manifest in the magician. at the conclusion of this, the original object of the invocation is stated. thus, in the invocation of thoth which is to be found in the rite of mercury (equinox i, vi) and in liber lxiv, the first part begins with the words "majesty of godhead, wisdom-crowned tahuti, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke; and so on. at the conclusion of this a mental image of the god, infinitely vast and infinitely splendid, should b

against coincidence are incalculably great. such an experience (and the records of the a. a. contain dozens of similar cases) affords proof as absolute as any proof can be in this world of illusion that the correspondences in liber 777 really represent facts in nature. it suggests itself that this "straightforward" system of magick was perhaps never really employed at all. one might maintain that the invocations which have come down to us are but the ruins of the temple of magick. the exorcisms might have been committed to writing for the purpose of memorising them, while it was forbidden to make any record of the really important parts of the ceremony. such details of ritual as we possess are meagre and unconvincing, and though much success has been attained in the quite conventional exot

ive energy; following this will be a calmer and more reflective but even more powerful flow of will, the irresistible force of a mighty river. this state of mind will be followed by an expansion of the consciousness; it will penetrate all space, and this will finally undergo a crystallization resplendent with interior light. such modifications of the original will may be observed in the course of the invocations when they are properly performed. the peculiar dangers of each are obvious- that of the first is a flash in the pan- a misfire; that of the second, a falling into dreaminess or reverie; that of the third, loss of concentration. a mistake in any of these points will prevent, or injure the proper formation of, the fourth. in the expression which will be used in chapter xv "enflame th

ion of the phallic yod, while alim, the congress of dead elements, only fructifies by the brooding of spirit. this being so, how can we describe alim as containing a magical formula? inquiry discloses the fact that this formula is of a very special kind. the word adds up to 81, which is a number of the moon. it is thus the formula of witchcraft, which is under hecate<crowley "orpheus" for the invocation of this goddess> it is only the romantic mediaeval perversion of science that represents young women as partaking in witchcraft, which is, properly speaking, restricted to the use of such women as are no longer women in the magical sense of the word, because thy are no longer capable of corresponding to the formula of the male, and are therefore neuter rather than feminine. it is fo

will find it well worth his while to seek out these ideas in detail, and develop the technique of their application. there is also the gnostic name of the seven vowels, which gives a musical formula most puissant in evocations of the soul of nature. there is moreover abraxas; there is xnoubis; there is meithras; and indeed it may briefly be stated that every true name of god gives the formula of the invocation of that god<degree of the o.t.o. are well aware of a magick word whose analysis contains all truth, human and divine, a word indeed potent for any group which dares to use it> it would therefore be impossible, even were it desirable, to analyse all such names. the general method of doing so has been 43 given, and the magician must himself work out his own formula

in itself good or evil. the shields of the sabines which crushed tarpeia were not murderous to them, but the contrary. her criticism of them was simply that they were what she did not want in her operation> is absolutely essential to safety. in evocations the danger is not so great, as the circle forms a protection; but the circle in such a case must be protected, not only by the names of god and the invocations used at the same time, but by a long habit of successful defence<banishing ritual of the pentagram (say, thrice daily) for months and years and constant assumption of the god-form of harpocrates (see equinox, i, ii and liber 333, cap. xxv for both of these) should make the "real circle, i.e. the aura of the magus, impregnable. this aura should be cle

to invoke, for that forces as existing in nature is always impure. but this process, being long and wearisome, is not altogether advisable in actual working. it is usually sufficient to perform a general banishing, and to rely upon the aid of the guardians invoked. let the banishing therefore be short, but in no wise slurred- for it is useful as it tends to produce the proper attitude of mind for the invocations "the banishing ritual of the pentagram (as now rewritten, liber 333, cap. xxv) is the best to use<ritual called "the mark of the beast" given in an appendix. but this is pantomorphous> only the four elements are specifically mentioned, but these four elements contain the planets and the signs<planets, of course, contain, the elements. it is importan

hrill of holy exaltation he renews joyfully the oath, feeling himself once again no longer the man but the magician, yet not merely the magician, but the chosen and appointed person to accomplish a task which, however apparently unimportant, is yet an integral part of universal destiny, so that if it were not accomplished the kingdom of heaven would be burst in pieces. he is now ready to commence the invocations. he consequently pauses to cast a last glance around the temple to assure himself of the perfect readiness of all things necessary, and to light the incense- the oath is the foundation of all work in magick, as it is an affirmation of the will. an oath binds the magician for ever. in part ii of book 4 something has already been said on this subject; but its importance deserves some

nt, mental despair, and moral paralysis. yet he, who hath power over death, with breath to call back health, with a touch to beckon life, he must watch his own child waste away month by month, aware that his art may not anywise avail, who hath sold the signet ring of his personal profit to buy him a plain gold band for the felon finger of his bride, that worn widow, the world- 128 chapter xv i of the invocation in the straightforward or "protestant" system of magick there is very little to add to what has already been said. the magician addresses a direct petition to the being invoked. but the secret of success in invocation has not hitherto been disclosed. it is an exceedingly simple one. it is practically of no importance whatever that the invocation should be "right. there are a thousan

no effort. it is one great mistake of the beginner to concentrate his force upon the actual stated purpose of the ceremony. this mistake is the most frequent cause of failures in invocation. a corollary of this theorem is that the magician soon discards evocation almost altogether- only rare circumstances demand any action what ever on the material plane. the magician devotes himself entirely to the invocation of a god; and as soon as his balance approaches perfection he ceases to invoke any partial god; only that god vertically above him is in his path. and so a man who perhaps took up magick merely with the idea of acquiring knowledge, love, or wealth, finds himself irrevocably committed to the performance of "the great work" 130 it will now be apparent that there is no distinction betw

t the conditions of the latter make it possible, that bridal is consummated. iii the obstinacy of a spirit (or the inertial of a talisman) usually implies a defect in invocation. the spirit cannot resist even for a moment the constraint of his intelligence, when that intelligence is working in accordance with the will of the angel, archangel 134 and god above him. it is therefore better to repeat the invocations than to proceed at once to curses. the magician should also consider<ritual. but he renews this consideration from the new standpoint attained by the invocation> whether the evocation be in truth a necessary part of the karma of the universe, as he has stated in his own oath (see cap. xvi, i. for if this be a delusion, success

ritual. but he renews this consideration from the new standpoint attained by the invocation> whether the evocation be in truth a necessary part of the karma of the universe, as he has stated in his own oath (see cap. xvi, i. for if this be a delusion, success is impossible. it will then be best to go back to the beginning, and recapitulate with greater intensity and power of analysis the oath and the invocations. and this may be done thrice. but if this be satisfactorily accomplished, and the spirit be yet disobedient, the implication is that some hostile force is at work to hinder the operation. it will then become advisable to discover the nature of that force, and to attack and destroy it. this makes the ceremony more useful than ever to the magician, who may thereby be led to unveil a

ALEISTER CROWLEY MAGICK WITHOUT TEARS

eonasm! each card, especially is this true of the trumps, is a talisman; and the whole may also be considered as the lamen of mercury. it is evidently an idea far too vast for any human mind to comprehend in its entirety. for it is "the wisdom whereby he created the worlds) the decisive advantage of this system is not that its variety makes it so adaptable to our needs, but that we already posses the invocations necessary to call forth the energies required. what is perhaps still more to the point, they work without putting the magician to such severe toil and exertion as is needed when he has to write them out from his own ingenium. yes! this is weakness on my part, and i am very naughty to encourage you to shirk the hardest path. i used often to make the background of my talismans of fou

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

the writing of the book of the law" the new comment this is april 8th, 9th, and 10th, the feast beginning at high noon. al ii,39 "a feast for tahuti and the child of the prophet-secret, o prophet" the new comment this particular feast is of a character suited only to initiates. al ii,40 "a feast for the supreme ritual, and a feast for the equinox of the gods" the new comment the supreme ritual is the invocation of horus, which brought about the opening of the new aeon. the date is march 20. the equinox of the gods is the term used to describe the beginning of a new aeon, or a new magical formula. it should be celebrated at every equinox, in the manner known to neophytes of the a'.a. al ii,41 "a feast for fire and a feast for water; a feast for life and a greater feast for death" the new co

ALEISTER CROWLEY THE SWORD OF SONG

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

one, by a qabalistic formula, to spell out the spirit s name. i need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. if, then, i say, with solomon: the spirit cimieries teaches logic, what i mean is: those portions of my brain which subserve the logical faculty may be stimulated and developed by following out the process called the invocation of cimieries. and this is a purely materialistic rational statement; it is independent of any objective hierarchy at all. philosophy has nothing to say; and science can only suspend judgement, pending a proper and methodical investigation of the facts alleged. unfortunately, we cannot stop there. solomon promises us that we can (1) obtain information (2) destroy our enemies (3) unde

ALEISTER CROWLEY EQUINOX EQ I 1 2

my impenetrable calm. 10.50. i have spent half an hour wandering in the mus e du luxembourg. i now sit down to meditate on this new ritual. the following, so it appears, should be the outlines damn it, i've a good mind to write it straight off no! i'll be patient and tease the spirit a little. i will be coquettish as a spanish catamite. 1. death summons life and clears away all other forces. 2. the invocation of the word. death consecrates life, who in her whirling dance invokes that word. 3. they salute the word. the signs and m--m1 must be a chorus, if anything. 4. the miraculous appearance of iacchus, uninvoked. 40 10.50 1. the 3 questions. 2. the 4 ordeals. warning and comfort as an appeal to the officers. 3. the threshold. 1 weh note:"m--m" refers to the secret neophyte word of the

position, hoping to feel rested and fit by midnight. the incense has arrived from london; and i feel its magical effects most favourable. o creature of incense! i conjure thee by him that sitteth upon the holy throne and liveth and reigneth for ever as the balance of righteousness and truth, that thou comfort and exalt my soul with thy sweet perfume, that i may be utterly devoted to this work of the invocation of my lord adonai, that i may fully attain thereto, beholding him face to face as it is written "before there was equilibrium, countenance beheld not countenance" yea, being utterly absorbed in his ineffable glory yea, being that of which there is no image either in speech or thought. 10.55. what a weary world we live in! no sooner am i betrayed into making a few flattering remark

ALEISTER CROWLEY EQUINOX EQ I 2

union by love. hatha-yoga. union by courage. add mantra-yoga. union through speech. karma-yoga. union through work. these are united by the supreme method of silence. ii. ceremonial magic is the art of uniting the mind to a single idea. it has four methods. the holy qabalah. union by knowledge. the sacred magic. union by will. the acts of worship. union by love. the ordeals. union by courage. add the invocations. union by speech. the acts of service. union through work. these are united by the supreme method of silence. 199 iii. if this idea be any but the supreme and perfect idea, and the student lose control, the result is insanity, obsession, fanaticism, or paralysis and death (add addiction to gossip and incurable idleness, according to the nature of the failure. let then the student u

ALEISTER CROWLEY EQUINOX EQ I 3 2

e traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness "chief magus of art" magus of the fires, i command you to perform at the four quarters of the universe the invocation of the forces of mercury by solomon's seal "magus of fire" mighty magus of art, all thy commands shall be obeyed, and all thy desires shall be accomplished [he does it.15 [the magus now advances to the centre of the circle, by the magical cauldron, wherein is the milk becoming heated, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of

consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sigil at the foot of the altar "i.a" mighty magus of art, all your commands shall be obeyed and all your desires shall be fulfilled [he does so. the magus of art, standing on the throne of the east, then proclaims "the invocation" o thou mighty and powerful spirit taphthartharath, i bind and conjure thee very potently, that thou do appear in visible form before us in the magical triangle without this circle of art. i demand that thou shalt speedily come hither from thy dark abodes and retreats, in the sphere of kokab, and that thou do presently appear before us in pleasing form, not seeking to terrify us by

here gathered together, i conjure thee in the name of the highest to force this spirit taphthartharath unto visible manifestation before us, in the great triangle without this circle of art [the magus now places the sigil between the mystic pillars, and attacks it as enterer, directing upon it her whole will: following this projection by the sign of silence. if he does not yet appear, then repeat the invocation to tiriel from the throne of the east. this process may be repeated thrice. but if not even then the spirit come, then an error hath been committed, in which case replace sigil on altar, holding sword as usual, and say""the prayer unto the great god of heaven" o ye great lords of the hall of the twofold manifestation of truth, who preside over the weighing of the souls in the place

om [reverse circumambulations and closing rituals of mercury &c &c] in the order of the golden dawn many consecrations were made use of upon the lines laid down in book hb:heh, such as the consecration of the lotus wand, the rose cross and the magical sword; these, however, we will omit, substituting in their place one carried out by p. himself, and called: talisman of fire of jupiter with ritual the invocations proper to the consecration of a flashing tablet of the eagle kerub of jupiter. part i. the hall is first purified by the banishing rituals of pentagram and hexagram. next by fire and by water. 190 the general exordium follows; then, the exordium. i, p, with the help of q.f.d.r. and t.t.e.g, am come hither to consecrate a talisman of the eagle kerub of jupiter that it may be powerfu

is. iota alpha omega (all give the sign of the cross "chief, 2nd and 3rd adepts" the sign of osiris slain("chief" l. the sign of the mourning of isis) 17 weh note: this is probable a typo for hb:heh hb:vau hb:shin hb:heh hb:yod("2nd adept" v. the sign of typhon destroyer("3rd adept" x. the sign of osiris risen "all" lvx, lux, the light of the cross. part ii.18 purify talisman with water and fire. the invocation of water is made as in 3= 8 and by the enochian keys 10, 4, 11, 12 in e, w, n, s. respectively invocation scorpio (sigma lambda eta iota).19 "the invocation of the great god toum maal" o thou! majesty of godhead! toum maal! thee, thee i invoke! 193 lord of amenta! lord of enemehitt! o thou! whose head is golden as the sun, and thy nemyss as the night sky-blue! thou who art as rugged

e [let the stigmata be placed upon the aspirant. then let the aspirant retire; and being invested with the white robe, the blue sash and the crown and nemys of our art let him re-enter the temple and perform the supreme ritual of the pentagram68 in the four quarters; having first purified the temple with fire and water, and further equilibrated the symbols in his magical mirror of the universe by the invocation hereafter set down (come unto me, o ma &c) with the calls or keys enochian suitable thereunto. and in all this is the wand held by the path of hb:taw: for why? because in drawing down the light divine; so is it manifest in the sphere immediately above malkuth: and in banishing is the flaming sword set against the enemies; and in hb:taw is the knowledge of the elements and the astral

r this let him turn again to the east and recite the great invocation of iota alpha omega beginning "thee i invoke the bornless one."70 and this being accomplished, let him lift up his heart unto that light, and dwell therein, and aspire even unto that which is beyond. and seeing that the gate is called strait, let him invoke her who abideth therein, in the path called daleth, even our lady isis""the invocation""of" 68 see "liber o" the equinox, vol. i. no. 2. 69 see "liber o" the equinox, vol. 1, no. 2. 70 see the lesser key of solomon: the goetia "isis" and i beheld a great wonder in heaven: a woman clothed with the sun: and the moon was at her feet: and on her head was the diadem of the twelve stars. hear me, our lady isis, hear and save. o thou, queen of love and mercy! thou, crowned w

ALEISTER CROWLEY EQUINOX EQ I 3 3

deed which had been commanded to me, i entered into a state of mixed feelings. if i would indulge in psychology, i should now retrace step by step the mental journey which i then took. i think i can spare you this; and i now come to the evening which concluded the ninth day after the murder "for my personal edification i was murmuring the words of the clavicula salomonis; and had just arrived at the invocation 'aba, zarka, maccaf, zofar, holech, zegolta, pazergadol' when a gentle breeze caressed my forehead. i must tell you that i had not placed in my left hand the hexagonal seal, but held instead at intervals a well-dosed 'rainbow' by the way, have you ever tasted that scientific and picturesque mixture of liqueurs "the breeze spoke. at least i heard its voice, which recalled somehow the

ALEISTER CROWLEY EQUINOX EQ I 3

ch are after all sense-impressions as much as "realities" are, in the class of "phenomena dependent on brain-changes" magical phenomena, however, come under a special sub-class, since they are willed, and their cause is the series of "real" phenomena called the operations of ceremonial magic. these consist of (1 "sight" the circle, square, triangle, vessels, lamps, robes, implements &c (2 "sound" the invocations (3 "smell" the perfumes (4 "taste" the sacraments (5 "touch" as under (1. the circle &c (6 "mind" the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. the projection back into the phenomenal world is therefore unusual. herein then consists the reality of the oper

irit to be invoked. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols &c, employed in the places proper allotted to them, so as to represent the interior of the g. d. temple in the "enterer: and the purification and consecration of the actual pieces of ground or place selected for the performance of the invocation. 151 f. the invocation of the higher powers. pentacle formed by the concentric bands, name and sigil therein, in proper colours; is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force, to be further directed or differentiated in the process of the ceremony "announcement" aloud of the "object" of the working, naming the spirit or spirits 8 "

r o" the equinox, vol. i, no. 2. e. in telesmata, the selection of the matter to form a telesma, the preparation and arrangement of the place: the forming of the body of the telesma. in natural 155 phenomena, the preparation of the operation, the formation of the circle, and the selection of the material basis; such as a piece of earth, a cup of water, a flame of fire, a pentacle, or the like. f. the invocation of the highest divine forces; winding a cord thrice round the telesma or material basis; covering the same with a black veil and initiating the blind force therein; naming aloud the "purpose" of the telesma or operation. g. the telesma or material basis is now placed towards the west, and duly consecrated with water and with fire. the purpose of the operation and the effect intended

thrown aside: or if a flame of fire, it shall be extinguished: or if a vial containing air it shall be opened, and after that shall be rinsed out with pure water. hb:shin book iii part hb:aleph: invisibility. a. the shroud of concealment. b. the magician. c. the guards of concealment. d. the astral light to be moulded into the shroud. e. the equation of the symbols in the sphere of sensation. f. the invocation of the higher: the placing of a barrier without the astral form: the clothing of the same with obscurity through the proper invocation. g. formulating clearly the idea of becoming invisible: the formulation of the exact distance at which the shroud should surround the physical body; the consecration with water and fire so that their vapour may begin to form a basis for the shroud. 1

. he states clearly to the form, what he intends to do with it. w. similar to the w section of invisibility, save that the conjurations &c, are to be made to the appropriate plane of the form instead of to binah. part hb:shin: spiritual development. a. the sphere of sensation. b. the augoeides. c. the sephiroth &c, employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher, the limiting and controlling of the lower, and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein, then by the purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of fire

section l. o. formulation of a second judgment, this time of the further developments arising from those indicated in the previous process of judgment, which was a preliminary to this operation. p. the comparison of the first preliminary judgment with one second judgment developing therefrom: so as to enable the diviner to form an idea of the probable action of "forces beyond the actual plane" by the invocation of an angelic figure consonant to the process; and in this matter take care not to mislead thy judgment through the action of thine own preconceived ideas; but only relying_ after due tests_ on the indication afforded thee by the angelic form. and know, unless the form be of an angelic nature, its indication will not be reliable; seeing, that if it be an elemental, it will be below

aineth after the distillation from the curcurbite or alembic: the grinding thereof to form a powder in a mortar. this powder is then to be placed again in the curcurbite. the fluid already distilled is to be poured again upon it. the curcurbite or philosophic egg is to be closed. i. the curcurbite or egg philosophic being hermetically sealed, the alchemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. the matter is then to be placed upon an altar with the elements and four weapons thereon: upon the white triangle, and upon a flashing tablet of a "general" nature, in harmony with the matter selected for the working. standing now in 165 the place of the hierophant at the east of the altar, the alchemist should place his left hand upon

g. standing now in 165 the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the aries band (for that in aries is the beginning of the life of the year: ready to commence the general invocation of the forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the tracing in the air above it with appropriate magical weapon the necessary lineal figures, signs, sigils and the like. then let the alchemist say "so help me the lord of the universe and my own higher sou

l what time the mixture be clean distilled over. s. now let the alchemist take the fluid of the distillate and let him perform over it an invocation of the forces of mercury to act in the clear fluid; so as to formulate therein the alchemic mercury: even the mercury of the philosophers (the residuum of the dead head is not to be worked with at present, but is to be set apart for future use) after the invocation of the alchemic mercury a certain brilliance should manifest itself in the whole fluid (that is to say, that it should not only be clear, but also brilliant and flashing. now expose it in an hermetic receiver for seven days to the light of the sun: at the end of which time there should be distinct flashes of light therein (or an egg philosophic may be used; but the receiver of the a

one of kether. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most 10 see "liber o" the equinox, vol. i. no. 2. solemn invocation to the forces of kether; to render the result of the working that which he shall desire, and making over each vessel the symbol of the flaming sword. this is the most important of all the invocations; and it will only succeed if the alchemist keepeth himself closely allied unto his higher self during the working of the invocation and of making the tablet. and at the end of it, if it have been successful, a keen and translucent flash will take the place of the slightly coloured flashes in the receiver of the curcurbite; so that the fluid should sparkle as a diamond; whilst the p

ALEISTER CROWLEY EQUINOX EQ I 4 2

we like b hva, when he was questioned by v shkali, can only expound the nature of this silence, as he expounded the nature of brahman, by remaining silent, as the story relates: and he said "teach me, most reverend sir, the nature of brahman" the other however remained silent. but when the question was put for a second or 283 to which may be added mantra yoga and karma yoga, which correspond with the invocation and the acts of service and represent union through speech and union through work. third time he answered "i teach you indeed, but you do not understand; this atman is silent" p. had not yet attained to this silence; indeed it was the goal he had set out to accomplish, and though from the ridge 189 of the great mountain upon which he was standing the summit seemed but a furlong abov

ALEISTER CROWLEY EQUINOX EQ I 4

. sturdy. also see the works of bhagavan ramanuja, bhagavan vyasa, prahlada, and more particularly vivek nanda's "bhakti yoga" bhakta yoga is divided into two main divisions (1) the preparatory, known as "gauni (2) the devotional, known as "par" thus it very closely resembles, even in detail, the operation of abramelin, in which the aspirant, having thoroughly prepared himself, devotes himself to the invocation of his holy guardian angel. 1. will now explain love. 2. its nature is extreme devotion to some one. 3. love is immortal. 4. obtaining it man becomes perfect, becomes immortal, becomes satisfied. 5. and obtaining it he desires nothing, grieves not, hates not, does not delight, makes no effort. 6. knowing it he become intoxicated, transfixed, and rejoices in the self (atman. this is

conversation was subsequently verified by letter, and also again when they met several years later. 167 he resolved the hb:shin of hb:shin operation into seven parts. 168 the hb:shin of hb:shin operation, see also the magical invocation of the higher genius: chapter "the sorcerer" and liber o iii the equinox, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170 the invocation of the guardian angel under the form of a talisman "how to draw it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful woman with a stern and fixed expression, and hair long dark and waving (malkuth) hb:nun= the arms and hands, which are bare and strong, stretched out to the right

r. rhys davids would so poetically put it, but matters of the kindergarten and not of the temple; matters for police regulation, and for underpaid curates to chatter about, and matters that have nothing to do with true progress" he then divided life into two compartments; into the first he threw science, learning, philosophy and all things built of words- the toys of life; and into 139 the second the invocations of adonai- the work of attainment. then he took another step forward "do as thou wilt" not only is animism absurd, but so also is morality; not only is reincarnation absurd, but so also is transmigration; not only is the ego absurd, but so also is the non-ego; not only is karma absurd, but so also is nibb na. for, all things and no-things are absurd save "i" who am soul and body, g

ALEISTER CROWLEY EQUINOX EQ I 6 2

capricornus "returns" 1. let the temple be purified and consecrated [capricornus "does so" 1. are the brethren prepared? 49 bro. aries. they are prepared, master! they are drawn up in military array around the sacred altar. bro. mars. 1. brother capircornus, i command you to perform the ritual of the pentagram. bro. capricornus. fiat("does so. bro. mars. 1. brother aries, i command you to perform the invocation o the holy fire. bro. aries. fiat("goes to altar. 333("erect. i swear by djinn and by shin and by the space between that i will not stir from this place until the fire of god hath flamed upon the water that is upon the altar("his face over lamp) dost thou hear, brother ash("erect) by aub, the witchery of the secret flame; by aud, the subtlety of the inmost fluid; by aur, the effulge

from among the other" probationers "and march to the altar] first probationer. 333-333-22. brethren, let us kindle the holy perfumes in honour of the most divine god. all four probationers["while he does so] hail unto the most divine lord mercury! first probationer["to" fr. gemini] our brother, child 97 of the voice, we ask thee for thy help. wilt thou purify the temple, that we may proceed with the invocations? fr. gemini. i am one with you, brethren["he rises and performs the banishing ritual of the hexagram. while he does so, the" four probationers "stand facing the assembly] fr. gemini. let the rites of mercury be celebrated["they turn round, facing the altar again [mercury "reads gemini and virgo sections from" 963 "at altar["the big lights are put out; only a small purple light rema

the wonder wrought. bring death if life exceed! bid thy pale hermit bleed, yet life exude; and wisdom and the word of him drench the mute mind grown dim with quietude! fix thy sharp lightnings in my night! my spirit free! mix with my breath and life and name thy mood and self of thee [sor. gemini "plays accordingly<gemini. master, be it thy pleasure to perform the invocation of mercury["all" probationers "rise and join the four others in front of the altar] mercury["leaves throne] majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee, thee we invoke! o thou of the ibis head: thee, thee we invoke! thou who wieldest the wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light

ALEX SANDERS THE KING OF THE WITCHES

on the altar and lay down to be worshipped by the others. invariably her partner would join her and, urged on by the erotic gathering, they would consummate their passion to applause. alexjoined in the applause as much as the others, and tried to still the shame he felt in his misuse of witchcraft. when the guests had gone to bed he would bring out his athame, de cribe, a witch's circle and chant the invocations that might bnng him peace. he prayed to the great god tosend him someone to love, someone who would love him in return, but not a candle flame would flicker; no breath from the outer world would disturb the incense. what would happen if ron heard of the true nature of these parties? there was a chance he might, though a remote one. he never came to riversdale unless invited, not wa

through'\vhicli voices might speak. at seven o'clock in the evening they took. their places within the circle and began their incantations. theros scented incense f1lled the room. hour. after.'hour they .called to the gods,repeatingthechants'andsecret mimes according to the instructions in' the key ofso"lomon,'but without result. at midnight they began all over again, remaining silent in between the invocations. suddenly theboy stiffened and cried out,'feat' fear, fear' and' fell. over as if asleep. when they. shook.him awake he .could not remember.having spoken. alex wondered if this; in fact,had been the m.essage;and he asked bill if he was afraid to continue 'ofcoursei'm not' he replied, buteunice was. she admitted that she was hating every minute ofit; every wisp of smoke terrified he

bag, seemingly without using his hands or arms. his bare arms and shoulders were glistening and glowing faintly green, and as he inched across the floor, his entire body seemed to swell. as he reached the bed, his mouth inclined towards alex's neck. alex waited no longer; lie remembered he 'was still inside the circle and therefore under the protection of any god he cared to invoke. he called out the invocation to banish the danger, and, as he fertilit y rites: the witches, in pairs, leap over the cauldron/ th e notorious black mass-nothing more than a feast in the circle which witches believe is shared with their god k.w.-6 73 spoke .he saw his companion shrink to the floor and retreat to the sleeping-bag. alex did not go to sleep again. when dawn broke he woke up the boy and asked him wh

tches' blade, waken all ye unto life, come ye as the charm is made. queen of heaven, queen of hell, homed hunter of the night, lend your power unto the spell, and work my will by magic rite. by all the power of land and sea, by all the might of moon and sun, as i do will, so it shall be, chant the spell and be it done. eko, eko azarak, eko, eko zamilak, eko, eko cernunnos, eko, eko aradia. during the invocation the high priestess stands at one side and at the moment when she believes the power has come, she calls 'now' and the witches fall to the ground. spells are made, magic is worked, and they end the esbat with the mass, which is a meal taken by all within the circle. note: this is the form of meeting practised in alex sanders's covens and taught to him by his grandmother. pptnbix[ 3jn

ALEXANDRIAN BOOK OF SHADOWS OCCULT

breast) by leaf and flower and fruit, by life and love (touch womb) do i invoke (raising wand) thee to descend upon the body of this thy servant and priestess. here, speak with her tongue, touch with her hands, kiss with her lips, that thy servants may be fulfilled. as he invokes, hp touches hps gently with wand upon r. breast, l. breast, womb and upon the same three places again. as he finishes the invocation, he spreads his arms in adoration (still kneeling) and says: hp: hail, aradia! from the amalthean horn pour forth thy store of love; i lowly bend before thee, i adore thee to the end, with loving sacrifice thy shrine adorn. thy foot is to my lip [kiss, my prayers upborne upon the rising incense smoke; then spend thine ancient love, o mighty one, descend to aid me, who without thee a

to day. forgotten are the ways of sleep and night- men seek for them whose eyes have lost the light. open the door, the door which hath no key, the door of dreams, whereby men come to thee. o mighty stag, o answer to me! hps& hp say: both: akhera goiti- akhera beiti (lowering their hands) notes l published sources include janet and stewart farrar's eight sabbats for witches the farrars say it is "the invocation to pan from chapter xiii of moon magic by dion fortune, with.[cernunnons..substituted for..pan. l cone of power hp leads a ring dance deosil about hps who stands in the center. coveners are arranged man and woman alternately, facing inwards and holding hands (left plams up, right palms down. all dance and chant either the witches' rune or the call of the ancient mysteries: all: eo

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

vas will be discovered. this development must be approached with caution, for to the unprotected it leads to disaster. hence the necessity to inculcate pure living, the learning of protective invocations and formulas, and the power of the church and of masonry to protect. forget not that evil entities exist on other planes than the physical, that they can respond to analogous vibrations, and that the invocations that call a deva may, if sounded inaccurately, call a being that will work havoc. in ritual lies protection. hence the emphasis laid upon church forms and on the masonic rituals, an emphasis which will increase and not grow less as the years slip by. the force of invocations will be known later. every individual vibrates to some particular measure. those who know and who work clair

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

were but brothers and himself, the anguish of defeat, the paean of his victory, these held him down. the blessed one paused and questioned 'whence come the victory and whence defeat? am i not the blessed one himself? i will invoke the angels to my aid' the trumpet sound went forth 'rise up and fight, and reconcile the armies of the lord. there is no battle. force the conflict to subside; send for the invocation for the peace of all; form out of two, one army of the lord; let victory crown the efforts of the blessed one by harmonising all. peace lies behind the warring energies- 22- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust ray five "the blessed one came forth in ignorance. he wandered in a darkness deep of spirit. he saw no reason for this w

is despair. he uttered words of surety and faith in life, and light and god, in love and understanding. his tunnel disappeared. he noticed not its loss. upon the playground of the world he stood with many fellow-players, wide to the light of day. in the far distance stood a mountain blue, and from its summit issued forth a voice which said 'come forward to the mountain top and on its summit learn the invocation of a saviour' to this great task the follower, now a leader, bent his- 106- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust energies. he still pursues this way" the direction of ray vii "under an arch between two rooms, the seventh magician stood. one room was full of light and life and power, of stillness which was purpose and a beauty whi

these ideas. the general public must be educated as to the aims and objectives of the new group. meditation groups should be formed, dedicated to the work of contacting the vision and of drawing in the needed wisdom and power. the great invocation should be increasingly used, and daily and hourly- 400- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust must the invocation be sent forth. the gist of that which is here set forth should be rearranged and readapted for the use of the general public for it is only through constant reiteration that men learn, and these things must be said again and again before the real work of the new group of world servers can make itself felt. the function of the new group is to balance the forces leading to disintegrat

and which will, if released, stimulate the spirit of love, of brotherhood and of good will on the earth. these energies are as definite and as real as those energies with which science occupies itself and calls the "cosmic rays. i am speaking of real energies and not of emotionally desired abstractions. 2. the fusion of all the men of good will in the world into an integrated responsive whole. 3. the invocation and the response of certain great beings, whose work can and will be possible if the first of the objectives is achieved through the accomplishment of the second objective. ponder on this synthesis of the three objectives. by what name these living forces are called is entirely immaterial. they can be regarded as the vice-regents of god, who can and will cooperate with the spirit of

for a united use of the great invocation on the day of the wesak full moon. every possible effort must be made by the workers in every county to increase the numbers of those who use this invocation, and to familiarise the public with the ideals for which the new group of world servers stands. all whom you can reach in the countries of the world must be instructed and helped to spread the use of the invocation in their own language, and with the wording that will make it acceptable, and a widespread effort must be made to organise its simultaneous use on the day of the may full moon. those who use it must be instructed to say the words aloud, thus making a volume of sound of real potency, and they must say it with all the power of their wills behind it. it is the invocation of the "will t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

y of the divine self inspire me" and feel your entire nature vitalised by the spiritual energy, pouring through the open door upon you and through you. 6. next say "may the light of the soul direct" and visualise that light pouring upon your daily path. bring into that light your group problems which you may have to solve and face, and face them and handle them in the light. 7. finish the rest of the invocation, saying the words with all the power of your soul behind them. add the mantram i earlier gave you "i am the way myself, the door am i. i am the golden path and in the light of my own light i tread that way. i enter through the door. i turn and radiate the light" 8. sound the a.u.m. as before. let not the things of the personality upset in any way your equilibrium, my brother. preser

a deep electric blue with its heart a golden sun. 3. use then the mantric sentence which i gave you in my last communication, pondering upon its meaning- 273- discipleship in the new age- volume i copyright 1998 lucis trust 4. proceed with your usual linking up with those you ever remember in your meditation, giving them strength and light and knowing yourself to be an intermediary. 5. close with the invocation which you know and love so well "may the holy ones whose disciple i am show me the light i seek; give me the strong aid of their compassion and their wisdom. there is a peace which passeth understanding; it abides in the hearts of those who live in the eternal. there is a power which maketh all things new; it lives and moves in those who know the self as one. may that peace brood ov

es which (when given full and proper sway) enable the group to carry out the master's plan and meet human need. you may wonder perhaps why i so constantly emphasise this need. i do it because that need is the main and urgent principle of invocation; it can and will evoke hierarchical response and thus put two centres that of humanity and the hierarchy en rapport. this is a group correspondence to the invocation of the soul by the personality and its subsequent evocation upon the plane of every day living, thus leading to a consequent fusion. an ashram or master's group is, therefore, a centre of invocation and when the individual disciple becomes a chela on the thread, it is as the reward of selfless service carried forward at any personal cost. then the ashram can be a centre of unique wo

ALICE A BAILEY13 PROBLEMS OF HUMANITY

religion will be the unifying of the great divine approaches; the task ahead of the churches is to prepare humanity, through organized and spiritual movements, for the fifth imminent approach; the method employed will be the scientific and intelligent use of invocation and evocation and the recognition of its stupendous potency; the objective of the coming approach, of the preparatory work and of the invocation, is revelation a revelation which has ever been cyclically given and which today is ready for man's acceptance. invocation is of three kinds. there is, first of all, the massed demand, unconsciously voiced, and the crying appeal, wrung from the hearts of men in all times of crisis, such as the present. this invocative cry rises ceaselessly from all men living in the midst of disaste

usly voiced, and the crying appeal, wrung from the hearts of men in all times of crisis, such as the present. this invocative cry rises ceaselessly from all men living in the midst of disaster and is addressed to that power outside themselves which they feel can and should come to their help in their moment of extremity. that great and wordless invocation is rising everywhere today. then there is the invocational spirit, evidenced by sincere men as they participate in the rites of their religion and take advantage of the opportunity of united worship and prayer to lay their demands for help before god. this group, added to the mass of men, creates a huge body of invocative applicants and, at this time, their massed intent is in great evidence and their invocation is rising to the most high

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

s been one of chaos and difficulty, of a climaxing point at the close of a civilisation or culture and when the resources of the old religions have seemed inadequate to meet men's difficulties or to solve their problems. the coming of the avatar, the advent of a coming one and, in terms of today, the reappearance of the christ are the keynotes of the prevalent expectancy. when the times are ripe, the invocation of the masses is strident enough and the faith of those who know is keen enough, then always he has come and today will be no exception to this ancient rule or to this universal law. for decades, the reappearance of the christ, the avatar, has been anticipated by the faithful in both hemispheres not only by the christian faithful, but by those who look for maitreya and for the boddh

the dramatic centre of their lives, as are most of us. when they have reached that stage of spiritual decentralisation, they themselves can then become events in the life of our planet; toward them every eye can look and all men can be affected. therefore, an avatar or a christ comes forth for two reasons: one, the inscrutable and unknown cause prompts him so to do, and the other is the demand or the invocation of humanity itself. an avatar is consequently a spiritual event, coming to us to bring about great changes or major restorations, to inaugurate a new civilisation or to restore the "ancient landmarks" and lead man nearer to the divine. they have been defined as "extraordinary men who from time to time appear to change the face of the world and inaugurate a new era in the destinies o

rk is subject also to certain phases of spiritual and cyclic timing and to impressions from sources to be found on higher levels than those upon which he normally works. just as human affairs have effects upon his action, so great "determinations" and "profound settlements within the will of god" also have their effects. the human side or nature of the christ, perfected and sensitive, responds to the invocation and to the appeal of men; his divine side or nature is equally responsive to the impact of energies, issuing from "the centre where the will of god is known" between these two, he has to make adjustment and bring about right timing. the bringing of good out of human so-called evil is no easy task; the vision of the christ is so vast and his grasp of the law of cause and effect, of a

t easily made and written down, but again it involves the three modes or techniques of appearance to which i have already referred. his outpouring love and spiritual vitality (augmented by the energies of the spirit of peace, the avatar of synthesis and the buddha) were refocussed and channelled into a great stream, pulled through into expression (if i may word it so inadequately) by the words of the invocation "let love stream forth into the hearts of men. let light and love and power restore the plan on earth" in those three words light, love and power the energies of his three associates (the great triangle of force which stands in power behind him) are described: the energy of the buddha: light, for the light ever comes from the east; the energy of the spirit of peace: love, establishi

lucis trust christ, who administers the first two initiations; but in these words he is referring to still higher states of unfoldment. through these initiations, administered by the christ, the disciple becomes an agent of the love of god; the higher initiations enable him, however, to become, stage by stage, an agent of the will of god. the first group knows and understands the second stanza of the invocation "from the point of love within the heart of god, let love stream forth into the hearts of men; the group which (in the aquarian age) the christ himself will "nourish" and prepare will know the meaning of the third stanza "from the centre where the will of god is known, let purpose guide the little wills of men" the work of christ, during the piscean age, was to relate humanity to th

ously voiced, and the crying appeal, wrung from the hearts of men in all times of crisis such as the present. this invocative cry rises ceaselessly from all men living in the midst of disaster; it is addressed to that power outside themselves which they feel can and should come to their help in their moment of extremity. this great and wordless invocation is rising everywhere today. then there is the invocational spirit, evidenced by sincere men as they participate in the rites of their religion and take advantage of the opportunity of united worship and prayer to lay their demands for help before god. this group, added to the mass of men, creates a huge body of invocative applicants and at this time, their massed intent is in great evidence and their invocation is rising to the most high

whether we like it or not we are faced with a challenge. we are confronted with the choice of acceptance and consequent responsibility, or with rejection of the idea and the consequent realisation that we are not concerned. what we decide, however, in this time and period, will definitely affect the remainder of our life activity, for we shall either throw what weight or aid we can on the side of the invocation of the christ and in preparation for his return, or we shall join the ranks of those who regard the whole proposition as an appeal to the gullible and the credulous, and possibly work to prevent men being deceived and taken in by what we have decided is a fraud. herein lies our challenge. it will take all that we have of a sense of values and all that we can give to a specialised in

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

nd bring it down to meet the need. we reach into the silent place and bring from thence the gift of understanding. thus with the light we work and turn the darkness into day- 142- glamour: a world problem copyright 1998 lucis trust as these words are said, the group members visualise the great searchlight they have created turning its light upon the astral plane. 6. a pause follows and then comes the invocation of the spiritual will. when this has been done the group says "with power upon its beam, the light is focussed on the goal" 7. the glamour to be dissipated is named and the light is thrown upon it. the words of power are uttered "the power of our united light prevents the appearance of the glamour of (naming it. the power of our united light negates the quality of the glamour from a

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ce of impression. 3. the science of invocation and evocation. 4. the science of relationship- 47- telepathy and the etheric vehicle copyright 1998 lucis trust 5. the science of sensitivity. all these terms convey different aspects of the reaction of form or forms to contact, to impression, to impact, to environment, to the thought context of various minds, to ascending and descending energies, to the invocation of agents and the evocation of their response. the whole planetary system is in reality a vast interlocking, inter-dependent and inter-related complexity of vehicles communicating or responsive to communication. the moment that this inter-related and communicating system is studied from the angle of relationships, then the processes of evolution and the goal of the spirit of man (wh

likewise learnt as the mental aura develops under the influence of the "mind held steady in the light" of the soul; the disciple learns that all recorded truth is susceptible to many interpretations, and that these unfold with increasing clarity as he takes one initiation after an other, and as he develops conscious responsiveness. the ability to invoke demonstrates from life to life and involves the invocation of conscious response from the anima mundi or from the subconscious soul of all things, as well as from the human consciousness and from the world of super-conscious contact. this ability develops steadily as the aspirant treads the path of discipleship; it is frequently prefaced in the earlier stages by much confusion, much astral psychism and frequent wrong interpretations. there

d it is now possible to "progress along the upward way and create the line which links the lesser with the higher, permitting thus an interplay" men are rapidly moving out of the human centre into the hierarchical centre; the mass of men are responding to spiritual impression. statement six. at the same time, the heart centre of the planetary logos, the hierarchy, whilst it is being responsive to the invocation of the throat centre, humanity, is becoming increasingly evocative and is itself attaining a much higher contact and alignment with the head centre of the planetary logos; it is, therefore, capable of receiving a constantly developing dynamic impression from shamballa. statement seven. thus a great alignment is being achieved through the relationship and the interplay going on betwe

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

is inadvertent slip, a.a.b. has thus indicated me as a master, has any harm been done? my books, the carriers of my influence, have- 146- the unfinished autobiography copyright 1998 lucis trust gone to the far corners of the earth and convey aid and help; the service work which i suggested, and which f.b. carried out voluntarily, has reached literally millions by pamphlet and radio, by the use of the invocation and by the work of the triangles and the words and example of the men and women of goodwill. a.a.b. in her 25 years work for me in the occult field has taken no advantage of the fact that i am one of the many masters, recognised today by thousands of people. she has not sheltered herself behind me or her own master and made us responsible for what she has done nor has her work been

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

still governed by the time equation where their disciples are concerned. can the senior members in any ashram relieve to some extent the pressures upon the masters as well as upon the incoming and junior, and therefore inexperienced, disciples? if, however, the relation between the hierarchy and humanity is thus strengthened and there is freer access in both directions, there will clearly emerge the invocational pull or the magnetic potency of these blending centres: the pull will be upon shamballa, which is the highest centre of all. is the etheric web of the planet sufficiently stable and balanced so that it can adequately respond to the new and potent forces which could and will pour through it into objective expression? i- 43- discipleship in the new age- volume ii copyright 1998 luci

erically on four counts: 1 (deleted by a.a.b) 2. in spite of many years of work with me, the group is not yet integrated and has produced no particular spiritual enterprise. i have indicated many spiritual enterprises which called for your full measure of enthusiasm, time, money and interest. many of you in this group are doing less for the triangle work, the goodwill work and the distribution of the invocation than the average school student, and it is you to whom i should look for aid in what i am attempting to do. why not aid me where i have asked for aid? why search for something unique and special and different from that of the rest of the students? the spiritual enterprise into which i hoped to see you all throw yourselves was the work i have outlined, the distribution of the problem

ge school student, and it is you to whom i should look for aid in what i am attempting to do. why not aid me where i have asked for aid? why search for something unique and special and different from that of the rest of the students? the spiritual enterprise into which i hoped to see you all throw yourselves was the work i have outlined, the distribution of the problems of humanity, the spread of the invocation, the triangles and the goodwill work. i am not interested in some particularly occult work which you will evolve in meditation or in discussion. f.c.d. is entering upon his life work along the lines of my enterprises; it will be a hard one, growing out of the problems, presented by me to you. forget not that these problems were part of your instructions released for the general publ

m and in planning the future of the various aspects of the work. the work will go on in the strength of its own inherent life; it will be damaged by planning, interference and organisation. let the work alone, giving it assiduous attention and meeting its needs as they arise. the triangle work and the goodwill work are in the hands of young people who must be strengthened, trusted and encouraged. the invocation work, tied in with the goodwill work, the triangles and the school, is moving steadily forward and is the responsibility of all three. if rightly handled, its distribution will be automatic, mechanical and momentous. the various phases of the work will proceed as desired if all talk of executive heads, of assumed responsibility, and of the need for the new seed group is ended. the t

given. if it is, inevitably the school will die. the new truths are being fast recognised, but it is youth which is recognising them. those who have for twenty years absorbed a system of thought are apt to be so absorbed by it that it is hard for them to recognise the new and vital incoming truth, and the sad part is that they are often sure they do. the new truths are overshadowing us today; if the invocation means anything, it is what must be expected. the principles to be emphasised are: 1. the arcane school trains disciples. its curriculum is therefore eliminative. its standard cannot be lowered. it is not a school for probationers. it will consequently always remain relatively small- 61- discipleship in the new age- volume ii copyright 1998 lucis trust 2. it is a school for adults wh

process of expansion. a brief diagram should make the relationship clear, and these relationships are factual today: the spiritual hierarchy of the planet working through/ the new group of world servers using many agencies, among them- 62- discipleship in the new age- volume ii copyright 1998 lucis trust/ the arcane school working through/ the service activities the triangles, the goodwill work, the invocation work allied with/ the lucis publishing company the energy of the new group of world servers could be likened to the antahkarana which connects humanity with the hierarchy and provides a channel of contact with the ashrams of the masters. the arcane school can be considered as one of the results of the activity of the new group of world servers. there are many others scattered all ov

has been reached, and the conscious recognition of place and activity is being gently yet surely held, then sound the sacred word, om, very softly three times, breathing out and towards: a. the soul. b. the hierarchy. c. humanity. these three recognised factors now constitute a definite and linked triangle of force. 6. then say with heartfelt intent (consider the significance of those two words) the invocation which i gave you in my communication in september, 1939: the sons of men are one and i am one with them. i seek to love, not hate; i seek to serve and not exact due service; i seek to heal, not hurt. let pain bring due reward of light and love. let the soul control the outer form and life and all events, and bring to light the love which underlies the happenings of the time. let vis

eliminate for themselves. but the reduction to impotency of the loosed forces of evil which took advantage of the world situation, which obsessed the german people and directed the japanese people, and which worked through barbarity, murder, sadism, lying propaganda, and which prostituted science to achieve their ends, requires the imposition of a power beyond the human. this must be invoked, and the invocation will meet with speedy response. these evil potencies will be occultly "sealed" within their own place; what this exactly means has naught to do with humanity. men today must learn the lessons of the past, profit from the discipline of the war, and deal each in his own life and community with the weaknesses and errors to which he may find himself prone. i would here recall to you wha

se evil potencies will be occultly "sealed" within their own place; what this exactly means has naught to do with humanity. men today must learn the lessons of the past, profit from the discipline of the war, and deal each in his own life and community with the weaknesses and errors to which he may find himself prone. i would here recall to you what i said last year to. anent this final stanza of the invocation "i am preparing to present to you for wide distribution throughout the world, the last stanza of the great invocation. it is by no means easy to translate the words of this stanza in terms which will make it of general appeal and not simply of importance to convinced esotericists. it can be so presented that the masses everywhere, the general public, will be prompted to take it up a

e purpose which the master knows and serves" or perhaps "which disciples know and serve" the word "disciple" is an inclusive word, in the hierarchical sense; it is, at the same time, one easily recognised by the orthodox but offers no limitation to the esotericist. it covers every grade of human aspirant from the newly accepted disciple up to and inclusive of the christ himself. let me here quote the invocation: from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from th

e spirit in every human being, can the "door where evil dwells be sealed" it is not sanat kumara who seals that door; it is not the hierarchy which forces evil back into the place from whence it comes. it is struggling, aspiring and suffering humanity to whom the task is committed and, my brother, humanity is adequate to the task. this statement is borne ever in mind by those most potent in using the invocation; it serves to focus and anchor the invoked energies in the human kingdom. that is their task. from that point, humanity takes over the undertaking. this invocation is also unique in the sense that it invokes all the three divine aspects. it is synthetic in its approach. this is the first time in human history that this has been done. hitherto the development of mankind did not warra

ay which so distress and trouble mankind may be done away with and some vague source of evil may be harnessed; they will regard it finally as a prayer that some equally vague primeval condition of blissful happiness may be restored and all unhappiness and pain disappear from the earth. this is, for them, entirely good and helpful and all that is immediately possible. i have so worded and rendered the invocation that the christian world, through its churches, may not find it impossible to use. second, esotericists and aspirants of the world will have a deeper and more understanding approach. to them it will convey the recognition of the world of causes and of those who stand subjectively behind world affairs, the spiritual directors of our life. they stand ready to strengthen those with tru

s; today the two ideas needed are light upon our way and practical goodwill. i would like now to touch upon some of the deeper meanings for you who are disciples or who are in training for discipleship. if i can do this, your meditation work may be useful in linking hierarchical intent with human aspiration; such should be the work of all disciples. you will already have noted as you have studied the invocation that the three major centres in our planet are linked up: shamballa "where the will of god is known" the hierarchy, where christ rules and from whence he seeks closer contact among men, and the centre which we call humanity. there is a close relation between the first stanza and the final one; humanity's destiny is, as you know, to be the exponent of the mind of god, thus expressing

ressing active intelligence, motivated by love and implemented by will. that time has not yet come, but if human timing is correct and right desire is potent enough, for the first time in human history this destiny can be publicly recognised and people can be swept increasingly and voluntarily into an activity which is particularly their own destiny. that again is one of the primary objectives of the invocation; its steady use will bring about an inclusive view of spiritual development and impart a synthesis to human thinking which has hitherto been lacking. as "light streams forth into the minds of men" the divine plan will be more widely sensed and the will-to-good will be more widely desired and invoked. it is necessary always to remember that light is active energy and that love is als

ls of living as well as upon the inner. for these three events, which are connected with the inherent divinity in man, the hierarchy is working and preparing, and it will essentially register another of the results of the successful use of the new invocation to aid in this task of preparation. those of you who are disciples will easily see the significance of the third stanza. its meaning is that the invocation as used by the hierarchy (note this) will help to bring about the evocation of the spiritual will in humanity and the recognition of the divine will by the hierarchy. there is little that can be said to the general public anent this third stanza. they will interpret it in all simplicity as a prayer that the human will can be brought into conformity with the divine will, even though

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ents and responsible energies of some kind or another upon the physical plane. what is oft forgotten is that this process consists entirely of the production of contact and subsequent control of the forces of earth, water, fire and air. this is one of the aims of the magical workers but it concerns material nature and the control of substance and, in the realm of the lower occultism, is allied to the invocation and evocation of money, good health and the tangible material results as practised in the realm of mysticism by many schools of thought. note this, for it holds a clue to the relation of occultism and mysticism upon the lower levels of consciousness and indicates the need of both groups to shift their focus of interest and their emphasis on to the higher and more spiritual values. t

erial rewards will arrive normally and inevitably but as secondary effects; they will depend also upon the karma or destiny of man recognised and considered, and the man will escape the danger of being himself controlled and motivated by the forces of materialism, letting in as this condition must much that is evil and dangerous- 97- the externalisation of the hierarchy copyright 1998 lucis trust the invocation, evocation and resultant activity of the hierarchy and of those forces, energies and beings who are not controlled by matter in any way, or by substance (the lower pole of manifestation) but who are related to the positive spiritual pole is a new activity, and as yet relatively an untried experiment on the part of humanity and the formulas unknown. of what use was it to impart the f

free within themselves and who are learning rapidly to be detached and selfless can institute and carry forward the task of invoking these higher spiritual forces, thus reinforcing the efforts of the great white lodge. it is this process of spiritual invocation which will motivate the new and coming world religion. this is not magical invocation, as man understands it, and which is concerned with the invocation and control of the substantial and elemental forces of the manifested world, but the invocation which will evoke contact with the spiritual lives and the divine embodied energies as well as with the hierarchy (which is their intermediary) in order to bring about the manifestation on earth of the soul of humanity and the qualities of the subjective and inner divine life which all out

ist principle of love, which will express itself in world understanding, goodwill, cooperation, and peace. b. the setting up of a vibration within humanity itself of such potency that it will magnetically attract a response from the waiting, watching hierarchy and bring about a much closer and likewise conscious rapport between the two planetary centres, the hierarchy and humanity. this is called the invocation of the great white lodge. much of this invocation of the christ principle is carried forward by true believers in all lands (christian and non-christian) who address themselves to the christ, no matter under what name they recognise him and then, with love in their hearts to him and their fellowmen, seek to ameliorate world conditions, end hatred- 98- the externalisation of the hier

, no matter under what name they recognise him and then, with love in their hearts to him and their fellowmen, seek to ameliorate world conditions, end hatred- 98- the externalisation of the hierarchy copyright 1998 lucis trust and misery and demonstrate goodwill everywhere. this refers to the first stage of evoking the response to love and understanding in human hearts and minds as the result of the invocation of the christ and of the christ principle. ponder on these words and see on every hand the process going forward. esoteric students are apt to overestimate the effectiveness of the work that they are doing. the focussed aspiration and the unselfish struggle to serve which characterises millions of people in the world who do pray to, follow and seek to invoke the great spiritual head

lopment and at-one-ment and (from the angle of evolution) it has been slowly and gradually attained, but in the future, it will be consciously sought, achieved and recognised by man upon the physical plane as a result of the present period of "giving-for" the whole, of the best which the individual can give. i would point out that just as the energies released by use of the first three phrases of the invocation relate to the head, shamballa; to the heart, the hierarchy; and to the throat centre, humanity; so the right use of this fourth phrase will bring into conscious, functioning activity the centre between the eyebrows, the ajna centre in individual man and in humanity as whole. this centre begins to become active and to function dynamically, governing and directing the individual energ

ion, is still more unpredictable, and only the grasp of the spiritually minded people of the world and their steadfastness in sacrifice plus their clarity of vision and their united world focus can make the situation safe for humanity as a whole. bear these thoughts in mind as you use the great and new invocation. one other thought i would like to touch upon prior to an analysis of the phrases of the invocation. it is a recognized truth today that all expression upon the physical plane is the result, first of all, of thought, then of desire, and finally of physical plane activity. a man sees a vision and a possibility. he broods over it and it enters then into the realm of mental invention. a thoughtform is then organised, whether it is the thoughtform of a sewing machine, of a political p

ture happenings. but man is free to choose the way that he shall go, and much of the responsibility for his choices rests upon the shoulders of the more instructed of the human family and upon those who have achieved some measure of vision. with these thoughts upon the new invocation i would leave you to work out these ideas in the recesses of your reflective consciousness. i would ask you to use the invocation frequently, with dynamic intent and true understanding, and thus cooperate by its use, by your love of humanity, and by your activity on the side of the forces of light with those on the outer and inner planes who are seeking to drive aggression back to the place from whence it came, and to end the rule of hate and fear. section three forces behind the evolutionary progress of the r

e determination to withstand evil through planned group activity. 3. to construct a network of light and service in every land. this is begun in the individual- 203- the externalisation of the hierarchy copyright 1998 lucis trust environment of the server, and gradually extended throughout the world. it was with this idea in view that i suggested the forming of triangles of people, pledged to use the invocation and to extend its use through the world. it is my specific plan to help mass world thought and thus evoke the avatar, and likewise to provide a world group through which the new forces and energies can function, the new ideas can spread. and the coming world order find adherents. 4. to prepare the general public for the coming one by pointing out the testimony of the past, the recog

olically) to look off to the four corners of the earth, both subjectively and objectively, and with reality; immediately the strain is terrific. this is one of the difficulties confronting the new group of world servers at this time. you will remember that some little time back i spoke of the crisis with which the group is faced. how can i express in words the nature of this crisis? it is that of the invocation or the precipitation of the plan, for those two words are synonymous. this necessarily involves a strain the strain of prolonged inner contact and realisation, plus the effort to use skill in action and due physical plane executive ability. the new group of world servers is therefore today pulled two ways. its effort must be to stand ready at the centre. the new group today stands a

group of world servers, and may even then only be registered consciously by the senior disciples and initiates. the work of the avatar, the rider from the secret place, will be primarily with humanity and will be for their relief and salvation. the first half of this work, focussed through the buddha, will begin in may 1942. the second half will be started by the christ in june 1942, but only if the invocation of the new group of world servers and the massed intent of the men and women of goodwill is adequately strong and adequately focussed. it will consequently be a reciprocal process of invocation and evocation, facilitated by the extreme readiness to act and to respond on the part of those invoked by humanity, but handicapped by the lack of sensitivity and the weakness of the will of

the forces of evil. will you ponder on this and will you cooperate in every possible way? the plans may be laid, the vision may be seen but unless everyone recognises his essential contribution and his real usefulness, nothing can be done. there are no limitations when true esoteric work is undertaken. to this end, i seek to emphasise renewed application to meditation and a constant steady use of the invocation, particularly the one which begins by invoking the lords of liberation "this work" christ said "goeth not forth save by prayer and fasting" i call you to prayer and to- 232- the externalisation of the hierarchy copyright 1998 lucis trust meditation for both are needed today, fusing as they do the emotional and mental bodies into one aspiring whole. i call you to discipline, for that

to begin now a most careful preparation for the event which is impending at the time of the full moon of may, so that the energies then set in motion may be aided by your directed thought and you yourselves may come more fully into the current of the downpouring life. at the coming wesak festival and until the full moon of june including the five days after that full moon i ask you to use both of the invocations (pp. 144, 249, thus testifying greatly to the fusion of humanity into one great group of invocative appeal. make a real effort to be present and in group formation at the exact time of the full moon of may, as far as you know it, using both invocations and believing that you are voicing the unified will and desire of humanity itself. i will enlarge upon this in my wesak message, bu

ression on earth, the form of the master jesus, so this great extra-planetary life, the spirit of peace, can be enabled, on a higher turn of the spiral, to use as his vehicle of expression, the form of the christ, the prince of peace; thus his stupendous energies will be stepped down through the medium of the lord of love and become available to the mass of men. i gave you later another stanza of the invocation, of great power which was suited to the conditions of war a war which proved inevitable and unavoidable. this last invocation was not- 261- the externalisation of the hierarchy copyright 1998 lucis trust so popular and not nearly so easily understood and for this there was very good reason. it was an invocation intended to evoke the forces of life just as the previous one invoked th

those practical measures which, after the war is over, will aid the period of reconstruction and help rehabilitate humanity, and lead to a saner, better, truer way of living. i would ask you also to take those measures in your individual life and in your environment, wherever possible, which will help make the work to be done at the time of the full moon in may and in june successful; to use both the invocations constantly; do not use them as prayers or employing the energy of desire but as great challenging demands, employing the power of the will as you can muster it and focus it at a point of tension. at the time of the full moon gather people together for an act of fusion and of cooperation, thus aiding humanity and throwing your small individual effort behind that of the hierarchy. i

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

ary being. i can only indicate and point out that the world situation is simply an embodiment of the reaction and the response by mankind to great paralleling and originating happenings which involve the following groups: 1. the emanating avatar and his relationship to the lord of the world, our planetary logos. 2. the lords of liberation, focussed in their high place, as they become conscious of the invocation of humanity and become more closely related to the three buddhas of activity. 3. the great council at shamballa and the planetary hierarchy. 4. the buddha and his arhats as they unitedly cooperate with the christ and his disciples, the masters of the wisdom. 5. the hierarchy, the embodiment of the fifth kingdom in nature, and its magnetic attractive rapport with the human kingdom, t

eat whole of nature. from that moment onward he knows that divinity is all there is, and this he learns through the revelation of the inherent separativeness of the form life, through the processes of "the dark night of the soul" and its culminating lesson of the significance of isolation and the freeing process which brings about the merging into unity through the emission of the sound, the cry, the invocation, such as the cry of the christ upon the cross symbolised. his exact words have not been transmitted to us. they vary for each ray, but all bring about the recognition of divine merging, in which all separating veils are "rent from the top to the bottom (as the new testament expresses it- 26- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis tr

in time slowly brought about) of certain powers and capacities of which the race is today totally unaware. the immediate revelation ahead will be only the first step towards this distant related point, and its significance will not be apparent to the present generation, or even to the next; it will, however, be steadily though gradually appreciated as the new world religion with its emphasis upon the invocation of energies and the evocation of "life more abundantly" is developed and has its inevitable effect. students would do well to bear in mind that the impact of energies upon forms produces results which are dependent upon the quality of the forms receiving the impression. this is a statement of occult- 49- a treatise on the seven rays- volume v: the rays and the initiations copyright

e custodians of the plan, is to bring good out of the evil which man has wrought, and thus gear events to the larger issues. that is one of the objectives before the hierarchy at this time (written april, 1943) as it prepares for participation in the may and june full moons. can the forces be so organised and the energies so distributed that the full measure of good may be evoked from humanity by the invocation sounded forth by shamballa? can this evocation of a new cycle of spiritual contact and of liberation be brought about by the invocation of the men and women of good-will? can the will-to-good of the spiritual forces and the goodwill of humanity be brought together and produce those conditions in which the new world order may function? these are the important questions which the hier

function? these are the important questions which the hierarchy is attempting to solve. it must be remembered that the science of invocation and evocation is a reciprocal effort. humanity could not be invocative were it not that the spiritual hierarchy (and by that term i include both shamballa and the planetary hierarchy) is evoking the spirit of man. the invocative cry of humanity is evoked by the invocation or sound of the spiritual hierarchies. man's responsibility, however, is to invoke at this time the lords of liberation and the spirit of peace. these are the beings which have the power to raise humanity, once the race of men has assumed the right attitude. they correspond to the group, in the third degree of masonry, who raise the master. their response to the cry of mankind is la

ch of them works. it will be obvious that if the process of invocation and evocation governs the interplay of the planetary centres, you have in this fact another reason why the senior ashram is second ray in quality. invocation is related to radiation. evocation is related to magnetism. these are two points worthy of your consideration. the other six major ashrams came sequentially into being as the invocation of primitive man reached such a point of intensity of expression that a response was evoked from shamballa, via its ray representatives, working with directed energy in the three worlds. a "point of radiatory force" was established, at first in relation to the second ray ashram, and later to the other ashrams. one by one, as the rays cycled into activity in the three worlds and even

behind the rapport between man and man, group and group, and eventually between nation and nation. it is this invocation, and the consequent evocation, which eventually relate soul and personality and soul and monad. it is the outstanding objective of humanity's appeal to god, to the hierarchy and to the spiritual powers of the cosmos, no matter by what name you call them. the appeal goes forth. the invocation of humanity can and will and must evoke response from the spiritual hierarchy and give the first demonstration upon a large scale of this new esoteric science esoteric because it is based upon sound. hence the use of the o.m. into this science i cannot here go; we must confine our attention to our theme, which is the science of the antahkarana. the bridge as the agent of alignment t

ughtform-making faculty of man but their work is still thereby remembered, and to this, monuments and tradition constantly testify; greater sons of god possessed a potency and a love of humanity which, even at the close of many centuries, evokes the attention of mankind and conditions even yet the reactions of millions of people. vyasa the original vyasa, who was the great individuality evoked by the invocation of the early animal-men is still more than just a name, even though he has passed out of our planetary scheme millions of years ago. he opened a door into the human kingdom through his response to the animal kingdom in its higher invocative ranks; his work brought about the process known as individualisation. down through the ages, these sons of god have come, evoked by human invoca

tion by the lesser individual, group or kingdom, and the evocation of that which is greater, more inclusive and more enlightened. this is true, whether it concerns a lonely aspirant upon the way or an entire kingdom in nature. the greatest of the incarnating sons of god are necessarily those who can include whole kingdoms or states of divine being in their consciousness. here is the key as to why the invocation by a group "standing with massed intent" can bring forth, and has done so many times in our planetary history, one who could- 346- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust meet the need which the invocation voiced, upon "a way of escape" and embody in himself the required vision or goal. you will note here that i have carried th

e proposed stimulation, through the efforts of those who have taken or who will take the fifth initiation, and through the new direction of first ray energy from shamballa, the mental plane will receive such an inflow of energy that the thinking principle, the reasoning factor within humanity, will reach new heights. thus will the "light stream forth into the minds of men" and the first stanza of the invocation prove that it can and does receive an answer to its invocative appeal. it would be good to let your spiritual imagination look forward into the future, and then vision if you can what is the true significance of the tremendous activity of the hierarchy. one of the signs of the coming of this new light and energy inflow is a definitely curious one; it is to be found in the instabilit

ery few in the early days of christianity employed the lord's prayer, because it needed recording, expression in understandable terms, and adequate translation before its widespread use became possible. that effort took centuries to accomplish. today, we have all the facilities for rapid distribution and these have all been employed on behalf of the great invocation. the uniqueness connected with the invocation consists in the fact that it is, in reality, a great method of integration. it links the father, the christ and humanity in one great relationship. christ emphasised ever the fatherhood of god and substituted it in place of the cruel, jealous tribal jehovah of the nation to which he had gone for a physical vehicle. christ was a jew. in the 17th chapter of st. john's gospel (which is

lates the will of the father (or of shamballa- 495- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the love of the hierarchy, and the service of humanity into one great triangle of energies; this triangle will have two major results: the "sealing of the door where evil dwells" and the working out through the power of god, let loose on earth through the invocation, of the plan of love and light. this is no idle dream. from the angle of the human consciousness, the vehicle of light is, first of all, the great educational systems of the world, with their capacity for improvement and for the extension of science along the lines of the betterment of mankind, and not for its destruction as is so oft the case today; to this must be coupled the stea

tre exists. invocation is as old as the hills or as old as humanity itself; therefore no other argument for its usefulness or its potency is required. the usual invocative appeal has hitherto been selfish in its nature and temporary in its formulation. men have prayed for themselves; they have invoked divine help for those they love; they have given a material interpretation to their basic needs. the invocation, lately given to us by the hierarchy, is a world prayer; it has no personal appeal or temporal invocative urge; it expresses humanity's need and pierces through all the difficulties, doubts and questionings straight to the mind and the heart of the one in whom we live and move and have our being the one who will stay with us until the end of time itself and "until the last weary pil

s by the hierarchy, is a world prayer; it has no personal appeal or temporal invocative urge; it expresses humanity's need and pierces through all the difficulties, doubts and questionings straight to the mind and the heart of the one in whom we live and move and have our being the one who will stay with us until the end of time itself and "until the last weary pilgrim has found his way home" but the invocation is not vague or nebulous. it voices the basic needs of mankind today the need for light and love, for understanding of the divine will and for the end of evil. it says triumphantly "let light descend on earth; may christ return to earth; let purpose guide the little wills of men; let the plan seal the door where evil dwells" it then sums it all up in the clarion words "let light and

olume v: the rays and the initiations copyright 1998 lucis trust already this invocation is doing much to change world affairs far more than may appear to your eyes. much remains to be done. i would ask all students, all men of goodwill and all who are participating in the work of the triangles and helping to build the network of light and goodwill, to do all that is possible to spread the use of the invocation. the year 1952 will be a year of spiritual crisis and a year when it should prove possible to close more tightly the door where evil dwells. the invocation has been sent out by the combined ashrams of the masters and by the entire hierarchy; it is used by its members with constancy, exactitude and power. it will serve to integrate the two great centres: the hierarchy and humanity, a

ANALYSIS OF THE 5 6 INITIATION

e 14th key in the portal initiation. the three, the seven, and the twelve are bound as one in the aspirant. the rose of the aspirant is formulated- twenty-two petals, the five grades preceeding love forged this cross. the aspirant is now in touch with his yechidah (in rtk only as yet. the crucifixion on the cross of pain and suffering has served the candidate well in that now he is equilibriated. the invocation of h v a follows after the obligation/oath is taken. it is divided into ten parts. the rtk of the candidate who is speaking binds the lower nine. it is a most sacred oath, never to be forgotten. next, themis commemorates the life and death of osiris. the symbolic archetype of christian rosenkruetz, the founder of our order, is now that of osiris. the aspirant is now in a state of mo

ARADIA GOSPEL OF THE WITCHES

te. no footnotes)the end. page 79 n r r r r r chapter xi. 22 this incantation is given in the chapter entitled a spell to win love.chapter xii. no footnotes)chapter xiii. 23 the most important part of witchcraft is to intoneor accent the incantations accurately, in amanner like that of church chanting or arab recitations. hence the apparently prose form of mostspells. 24 it is to be observed that the invocation is strictly a psalm of praise or a hymn; thescongiu-razioneis a request or prayer, though it often takes the form of a threat or menace. this only existsin classic witchcraft. 25 something is here omitted, which can, however, be supplied from many other similar incanta-tions. it was probably as follows: if thou art favourableand grant my prayer,then may i hearthe bark of a dog,the n

lle e della luna,e di tutta la fortuna!tu che reggi la marea,che risplendi il mare nella sera!colla luce sulle onde,la padrona sei del oceano,colla tua barca, fatta,fatta mezza luna,la tua barca rilucente,barca e luna crescente;fai sempre velo in cielo,e in terra sulla sera,e anche navigareriflettata a sulla mare,preghiamo di dare a questo,questo buon melambo.qualunque parlaredi qualunque animali!the invocation of the serpents mother to diana.diana! diana! diana!queen of all enchantressesand of the dark night,and of all nature,of the stars and of the moon,and of all fate or fortune!thou who rulest the tide,who shinest by night on the sea,casting light upon the waters;thou who art mistress of the oceanin thy boat made like a crescent,crescent moon-bark brightly gleaming,ever smiling high in

invoking or threatening the trinity, or christ or even the angels orsaints. in fact, they cannot even compelthe devil or his imps to obey they work entirely by hisgood-will as slaves. but in the old italian lore the sorcerer or witch is all or nothing, and aims at limit-less will or power.of the ancient belief in the virtues of a perforated stone i need not speak. but it is to be remarkedthat in the invocation the witch goes forth in the earliest morning to seekfor verbena or verbain. theancient persian magi, or rather their daughters, worshipped the sun as it rose by waving freshlyplucked verbena, 32 which was one of the seven most powerful plants in magic. these persianpriestesses were naked while they thus worshipped, nudity being a symbol of truth and sincerity.the extinguishing the l

e head,said: i know that face! it is of a man whom i confessed, and who was beheaded three months ago atsiena.and three days after, the priest who had insulted the goddess died.the foregoing tale was not given to me as belonging to the gospel of the witches, but as one of avery large series of traditions relating to virgilas a magician. but it has its proper place in this book,because it contains the invocation to and incantation of diana, these being remarkably beautiful andoriginal. when we remember how these hymns have been handed down or preserved by oldwomen, and doubtless much garbled, changed, and deformed by transmission, it cannot but seemwonderful that so much classic beauty still remains in them, as, for instance, inlovely goddess of the bow!lovely goddess of the arrow!thou who

scriptwritten in ancient days,thoult gain it all the same,it shall come in thy way,and thus at little cost.thou shalt buy what thou wiltby great dianasaid.the foregoing was obtained, after some delay, in reply to a query as to what conjuration would berequired before going forth, to make sure that one should find for sale some rare book, or otherobject desired, at a very moderate price. therefore the invocation has been so worded as to make itapplicable to literary finds; but those who wish to buy anything whatever on equally favourableterms, have but to vary the request, retaining the introduction, in which the magic virtue consists. icannot, however, resist the conviction that this is most applicable to, and will succeed best with,researches for objects of antiquity, scholarship, and art

of an accident, or to have good fortune in buying, as, for instance, if a scholar hopes that hemay find some rare old book or manuscript for sale very cheaply, or if any one wishes to buy any-thing very desirable or to find bargains or rarities. this scongiurazioneserves for good health, cheer-fulness of heart, and absence of evil or the overcoming enmity. these are words of gold unto thebeliever.the invocation.siamo di martedi e a buon orami voglio levare la buona fortuna,voglio andare e cercare,e coll aiuto della bella diana,la voglio trovare prima dandare,prima di sortir di casail malocchio mi leverocon tre gocciole dolio,*e te bella dianaio invocoche tu possa mandarmi viail malocchio da dosse a mee mandala al mio pi nemico!quando il malocchiomi saro levatoin mezza alla via lo gettero,s

hapter to this in an as yet unpub-lished work entitled one hundred minor arts. this was suggested to me by the hardened lemongiven to me for a charm by a witch. page 27 n r r r r r se questa grazia mi farete,un segnale mi darete,dentro tre giorni,una cosa voglio vedere,o vento, o acqua, o grandine,se questo segnale non avr,piu pace diananon te dar,t anto di giorno che di notte,sempre ti tormenter.the invocation to diana.goddess diana, i do conjure theeand with uplifted voice to thee i call,that thou shalt never have content or peaceuntil thou comest to give me all thy aid.therefore to-morrow at the stroke of noonill wait for thee, bearing a cup of wine,therewith a lens or a small burning-glass. 13 and thirteen pins lput into the charm;those which i put shall all indeed be black,but thou, d

l therein, that her greatnesscould not be hidden.and thus it came to pass one night, at the meeting of all the sorceresses and fairies, she declaredthat she would darken the heavens and turn all the stars into mice. page 17 n r r r r r desidero tu non possa avere,avere pi pace e ne bene,e che da lontano tu debba scomodarti.e a me raccomodarti,che ti obri. che tu possa torrnarpresto al tuo destino.the invocation to aradia.aradia! my aradia!thou who art daughter unto him who wasmost evil of all spirits, who of oldonce reigned in hell when driven away from heaven,who by his sister did thy sire become,but as thy mother did repent her fault,and wished to mate thee to a spirit whoshould be benevolent,and not malevolent!aradia, aradia! i implorethee by the love which she did bear for thee!and by

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

se, flowers, perfume, and food offerings, as well as music. this happens to be the first explicit mention of music as accompanying these ritual programs. 2.4. violence demon invocation and history the third s.dhana is an invocation specifically to the six riders who accompany tsiu marpo as well as their individual entourages. this section provides a great deal of the iconography of these figures. the invocation ends with an exhortation for these deities to destroy the enemy by various means "send warfare and jackals toward the enemy. send darkened clouds and sharp knives toward the enemy. send avalanches and wolves toward the enemy. send violent suicide toward the enemy."131 the second half of the text is a history of the seven riders, specifically the conversation between padmasambhava an

representations in paintings and statues bear this shield on their chest (see figure 8. once the preparations are complete, the monks attending the trance session begin a series of invocatory chants inviting the deity to come and possess the oracle. this invocation can include musical accompaniment from thigh-bone trumpets and drums. havnevik provides an example in which the oracle herself chants the invocations and thus prompts the deity to descend of her own accord without the aid of monks.176 this stage of the ceremony also includes detailed iconographic descriptions of the deity as well as the deity s abode. as the chanting continues, the deity is said to descend gradually upon the oracle, forcing him or her to fall deeper into a trance state (figure 38. this transition is punctuated b

se and exhort in the best and pure direction. padmasambhava478 performs the activity ritual of the offerings for the seven fierce might demon brothers. samay. protect the words of the great powerful lotus. kha tham.479 this was revealed from the region of chimbu betsa( chim bu bhe tsha)480 by the powerful emanation lotus king.481 d. violence demon invocation and history (322.6-328.5) thus called "the invocations and history of the violence demons [323 "over there in the direction where the sun sets, in the red copper fields of the might demon land; above the copper rocks there is copper and more copper. on the peaks the dark wild ones hunt. on the sides the violence demon riders race along. from the middle they penetrate the land as eaters of wolves. fundamental poison, ruzululu.482 in the

s. 504 unknown. 175 this group of arrogant, wrathful might demons leads the might demon army toward the hateful enemies. send warfare505 and jackals toward the enemy. send darkened [clouds] and sharp knives toward the enemy. send avalanches and wolves to the enemy. send violent suicide to the enemy. complete these entrusted activities" finish speaking thus and invoke the time of killing. this is "the invocation of the horse race of the might demon brigand [327] the s.dhana of the seven emanating riders, the full assault506 of the spiritual master padma[sambhava" regarding the history of these [demons; previously, in the region of the blazing mountain charnel grounds in india, in front of the dark red copper mountain, there are eleven red fierce might demons of the demoness s flame-patterne

an egg of blood within the womb of the flesh-eating demoness. nowadays, in most tantras, it is said that "by means of a collection of maliciousness and arrogance, he was born in a red egg of blood to the fierce-faced savage demon lord lekpa and the violence demoness dongmarma, daughter of the might demon lord dawa t kar" the gods are entreated by those renowned as conquerors, and even from within the invocations composed by the mantra-holder rat n (rwa ston gter ston stobs ldan rdo rje; 17th century) it is said that"[he was born] from the inseparable union of savage and might demon; the fierce-faced savage demon lord lekpa and the violence demoness dongmarma, daughter of the might demon lord dawa t kar" even so, that early document is impure and the latter is an error which is considered l

BLACK WITCHCRAFT

that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goetic sorcery grimoire, which presents a left hand path alignment with the 72 daemons of the shemhamforasche, but rather the rituals which prepare the magician for the summoning and encircling of such spirits. an invocation of the holy guardian angel, azal ucel, as well as the invocation of the adversary prepare the mental outlook of the magician, that rather than adopting a christian dogma, the daemonic spirit is illumined within through determined and willed practice. this may also make considerations for the commitment needed for this path and circle of luciferian witchcraft, that even within workings of light, the witch is becoming in the blackened flame of azaz

BLAVATSKY H P COSMOGENESIS

nas were perfectly conversant with the "forces" of science and their correlations; moreover, with the various qualities of the latter in their bearing upon those psychic and physical phenomena which receive no credit and are unknown to physical science now. very naturally, when an orientalist- especially one with materialistic tendencies- reads that these are only appellations of fire employed in the invocations and rituals, he calls this "tantrika superstition and mystification; and he becomes more careful to avoid errors in spelling, than to give attention to the secret meaning attached to the personifications, or to seek their explanation in the physical correlations of forces, so far as known. so little credit, indeed, is given to the ancient aryans for knowledge, that even such glarin

BLUE EQUINOX

hem (i noticed this as a side issue. feet also became filled with life, etc. he had had some experience with pranic currents in his body liber clxv 153 before, in fact in 1910, but never so fully and completely. he then reported this, and his general progress, to fra p.a. in july, he received a letter from fra p.a, saying that he had now arrived at a stage when he might undertake an operation for the invocation of adonai,6 which would require six weeks. work, the last twelve days of which must be in complete retirement. at first he could see no possible way to undertake this, owing to (1) family affairs (2) office work (3) lack of money. he determined however to go ahead in spite of apparent obstacles, and duly made a start at midnight, august 31. from that time until september 18th he was

sult. by the time a man has made 671 entries in his magical record (as frater v.i.o. did during those six weeks) and each of those entries has a direct bearing on the matter in hand, he is bound to have produced a state of mind somewhat different from normal consciousness (it is interesting to note that 671, by a curious coincidence, is the numeration of adonai, spelt in full, the central idea of the invocation) 6 no man has the right to make the slightest suggestion to another as to when he should or should not undertake this critical and central operation. to interfere in any way between a man and his holy guardian angel is the most intolerable presumption..o.m. the equinox 154 we shall not enter into the details of the various practices he performed during this period, but we may mentio

on (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still, with a feeling of absolute calm and control, and i wait

BOOK T

, etc. iii. the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may

BOOK OF BLACK SERPENT

ary that the operator of these actions prepare the place of working before attempting to call forth the arch-daemons, but this is not the case with the qliphoth-they may be invoked or called forth without a place which has been arranged for them. the method of calling forth the arch-daemons requires a fourfold operation, and that is, the fundamental prayer, the banishing of all malignant spirits, the invocation of the arch-angels, and lastly, the evocation of the arch-daemons. it is very important that no part of this be left out, for that would surely lead you to ruin. the arch-daemons may appear (at first) in an invisible form. to make them become visible to the your eyes all that is necessary is to shed blood, either that of an animal, or that of a woman, or your own, and by and by, the

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

at is it for? is it to celebrate a time of the year, seasonally (a sabbat? is it an esbat? handfasting? birth rite (wiccaning? get the purpose firmly in your mind at the outset so that you know where your emphasis will lie. look at the following, from one tradition of the craft "the high priestess recites the goddess' charge. 203 204/ auckland's complete book of witchcraft the high priest recites the invocation to the horned god. the coven dances, singing 'eko, eko, azarak. etc' they then chant the 'witches' chant [all the above is found repeated at all of the other sabbat rites of this particular tradition] finally the high priest says "behold the great mother who hath brought forth the light of the world. eko, eko, arida. eko, eko, kernunnos" that, basically, is the sum total of this par

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

personal sessions with spiritualist mediums (also known as prophets, divine healers, and advisors) outside regular church services.[51] the emphasis on supernaturalism in the spiritual churches can also be seen in particular practices. while retaining the liturgical trappings of christianity, black spiritualists put a distinctive accent on devotional spaces, objects, and rituals that facilitated the invocation of "spirit" spiritual sanctuaries and altars were filled with statues of saints, photographs of spiritual forebears and leaders, colored candles, and tall vases with colorful bouquets. using techniques such as prayer and bibliomancy\ 116 (guidance through biblical revelation, spiritualist practitioners addressed clients f concerns. some spiritualists embellished older conjuring tech

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

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

DEITUS

eople in subtle ways without them realizing that they are being influenced. as his ability grows, the magician begins to exercise his will in the world in, at first, minor ways and then in major ways. this, however, is what is, traditionally, called lesser magic since it involves the direct application of the will rather than the performance of a ritual or ceremony. greater magic, magic involving the invocation of spirits, should not be abused. rather than commanding the demon to bring you the woman you desire, learn from the spirit and attempt to become more like it. eventually you will become a living demon of lust and will enjoy the pleasure of many women. i say, therefore, that ritual magic should be used only for the invocation of spirits and for increasing your knowledge and power (t

s desire and then does nothing himself to make his wish a reality, expecting the demon to bring it about independent of his own actions, he will surely fail in his endeavor. near the end of the demonic bible is an invocation entitled the general invocation for calling any of the spirits and a listing of the archetypal devils, demons, and dark gods i have invoked using this formula. the wording of the invocation is not important and sigils, or seals, for the spirits are not necessary. a name when written is a word composed of letters each signifying a sound. the syllables (and sounds) which make up a name identify a particular being which religion, metaphysics, mythology, demonology, folklore, or legend has said to exist. each name represents a unique archetypal being which the magician may

DEMONIC BIBLE

d apparently revealed to enoch, the first man after the fall to walk with god. the english translation of the keys bear a striking similarity to invocations in the clavicula solomonis, another medieval grimoire, but dee& kelly claimed that the keys were revealed to them by the angels, the letters of the words shown to them in a crystal show stone. the enochian evocation of dr. john dee also gives the invocation for various spirits with which dee& kelly communicated. a beast of revelation on april 4, 1904, aleister crowley, declared the start of a new aeon the aeon of horus. in crowley s philosophy each aeon represents a stage in the non-natural evolution of man. the aeon of isis was a time when man lived in close harmony with the natural world and the dominant religions involved the worshi

staroth, asmodeus, moloch, and beelzebub. this book includes many of the formulas given in the demonic bible but is not the entire demonic bible, the unholy book being thousands of pages in length in its entirety. when originally revealed to me by the spirit azael, this work included only the crossing of four gates, corresponding with the four "princes of hell, and an extraneous book dealing with the invocation of the dead. i performed the rituals and experienced the "crossing of the gates" within extremely vivid and symbolic dreams. since then the spirits have revealed additional rituals to me. this book has been a work in progress. it has evolved over the last fifteen years as i have progressed along the dark path. rituals which enhanced the work have been added while rituals which did n

has evolved over the last fifteen years as i have progressed along the dark path. rituals which enhanced the work have been added while rituals which did not have any noticeable benefit have been discarded. having performed the rituals in this book countless times, i have been able to perfect the formula whereby the magician may attain knowledge and power beyond description. rituals dealing with the invocation of spirits of the dead and resurrection of corpses as well as magical seals, charms, and spells have been omitted from this book in order to avoid such things being used foolishly by those who have no interest in magic beyond the acquisition of wealth and the satisfaction of vain ambitions. if you desire it the spirits will reveal to you all manner of sorceries whereby you may attai

er again. on the same day that you take a "bath of purification, you must also wash the sheets and blankets from your bed, wash your clothes, and clean your ritual chamber and sleeping chamber. quitting the bath, you must dry yourself with a clean towel and put on clean clothes. this initial process of "consecration" is in accordance with all of the ancient grimoires involving ceremonial magic or the invocation of spirits. you must avoid, however, the temptation of becoming fanatical at this point concerning cleanliness. according to the book of leviticus "if you touch anything that is unclean, sit upon anything that is unclean, or eat anything that is unclean you will become unclean" it is not absolute purity which is required but simply a washing off of external vibrations which may nega

magical significance such as walpergisnaught (april 30) or halloween (october 31. or you may simply choose to begin around the full moon or the new moon. the rituals can take any form you choose. it is not essential to shut out all outside light sources unless you are prone to distraction. you may adapt the rituals to your liking but they must be committed to memory. for this reason, i have left the invocations simple and repetitive. you will have no problem memorizing the invocations and can easily add your own embellishments when you enter the ritual chamber. the following is an example ritual working which a novice practitioner may wish to employ* set myself apart to the dark lord* become celibate, abstain from drugs and alcohol, eat less* study the occult every day, perform ritual eve

chalice as a sign of communion with the forces of darkness. 9. extinguish candles; allow light to once again enter the ritual chamber. in the performance of these rites you shall set yourself apart to the forces of darkness, consecrate your body as a temple to the dark lord, cross the gates of hell, and become one with the forces of darkness. this differs from all other systems of magic involving the invocation of spirits. white magicians stand inside protective pentagrams wearing protective amulets to shield themselves from the forces they call upon. in the satanic bible, anton lavey mocked the hypocrisy of those who attempted to protect themselves from the forces they called upon for aid. satanic priests have known that the "forces of darkness" could be invoked (or "evoked) into the sorc

e ability to access genetically transmitted knowledge. if a grimoire says that the spirit seere "will provide true revelations of things stolen or lost" then by invoking the spirit seere an area of the brain largely responsible for psychic ability will be stimulated in the sorcerer and he will experience prophetic dreams. if a grimoire says that the spirit sitri "enflameth the love of women" then the invocation of the spirit called sitri will stimulate an area of the brain responsible for personal magnetism and charisma, making the sorcerer more attractive to members of the opposite sex. rituals from other systems of magic may be incorporated into the demonic bible, however, the rituals of the demonic bible may not be performed within another system of magic or within a group whose members

inherited guilts and inhibitions. recurring nightmares, however, are a sign of deeply held fears and anxieties which could, through continued ritual activity, evolve into some form of neurosis. concerning changes to the rituals the demonic bible presents an independent system of magic which can be easily adapted to function with rituals from other sources. the magician could, for example, extend the invocation of his unholy guardian demon so that it takes place over a six month period of time beginning immediately after easter as described in the grimoire of abramelin the mage, or he could replace the rituals for crossing the seven planetary spheres with the rituals described in the necronomicon. while carrying out these rites he might also perform rituals from the satanic bible, the sata

atan. 10. high priest strikes the gong three times, signaling the congregation to enter. 11. participants enter the chamber in a procession and take their places by rank. 12. there is a moment of silent meditation. 13. high priest breaks the silence by reciting the preliminary statement. 14. congregation repeats each line of the preliminary statement after the high priest. 15. high priest recites the invocation three times. 16. high priest and high priestess recite the invocation three times. 17. entire congregation recites the invocation three times. 18. high priest repeats the invocation one last time, calling the particular spirit or spirits invoked into his body. 19. by rank, participants approach the altar and drink from the chalice. 20. high priest reads any requests to the forces of

, and had offended the god/devil who i sought to invoke. referencing the grimoire of abramelin the mage (lavey s source for the four crown princes of hell, i realized that it was in fact leviatan not leviathan. i vowed not to make the mistake again and have never refered to leviatan as leviathan since that day. since the first edition of the demonic bible was released, i have come to believe that the invocation of the eight sub-princes has a place in the formula of the book after the opening of the gates corresponding to the four crown princes of hell and before the rituals to open the nine locks of the abyss. there is perhaps some redundancy in this, since some of the demons are listed as both sub-princes of hell and as lords of the abyss, but the invocation of the eight sub-princes uses

n abode, or in the abyss of chaos. power over these spirits is gained by entering the underworld, crossing the planetary spheres, and finally descending to the depths of chaos. the descriptions which follow are taken from a very old grimoire known as the goetia or lesser key of solomon. these descriptions are provided so that the magician may note the fear with which medieval sorcerers approached the invocation of demonic spirits. surely, a being with the powers described would be able to destroy the magician (despite the greatest precautions on the part of the magician) for having the audacity to invoke him to physical appearance. and surely the magician s god would abandon him to his fate for having sought wealth, sexual fulfillment, and the destruction of his enemies rather than having

llment, and the destruction of his enemies rather than having faith in god s will. ironically, the magician fasts and prays to god for power over the spirits but enters the cabalistic circle of invocation to his own ruin for every demand from the spirit is a statement of greed, lust, envy, or anger. the magic circle, hazel wand, triangle, pentacles, and seals herein described are not necessary to the invocation of these powerful beings. each of these beings is a lord who rules over many legions of inferior spirits. by crossing the gates of hell and becoming one with the forces of darkness the satanic magician makes himself a friend and an ally to these beings. without the need for threat or coercion, they will visit him in peace and assist him in the performance of this work. if the seals

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

DIABOLUS

t which has born cain as our 33 called algol, the sigil of the order of phosphorus, the authors current magical guild. 34 the book of thoth the moon by aleister crowley 35 secrets of the horse whisperers, by peter bayliss 36 the toad rite, a grimoire of the toad witch by michael w. ford, succubus publishing. 37 see witcha by nathan harris. 32 prototype and initiatory model. harris points out also the invocation used to conjure cain in charles leland s aradia gospel of the witches. nathan harris writes also that some claim hereditary witchcraft is that the children are of cain, who in some traditions is also the son of adam and lilith, or the traditional myth of samael (the devil) and eve. a further interesting connection that lilith holds with samael/satan is the star algol which was origi

DION FORTUNE MYSTICAL QABALA

on growth takes place within the formless germ of thought, and ultimately, after due gestation beyond the threshold of consciousness, the mind gives birth to an idea. 14. if we want to get the best out of our minds, we must learn to allow for this period of latency, this impregnation of our minds by something outside our plane of existence, and its gestation beyond the threshold of consciousness. the invocations of an initiation ceremony are designed to call down this impregnating influence upon the consciousness of the candidate. hence it is that the paths of the tree, which are the stages of mystical qabala page 26 illumination of the soul, are intimately associated with the symbolism of initiation ceremonies. chapter vi otz chiim, the tree of life 1. before we can understand the signifi

-name represents the action of the sephirah in the world of atziluth, pure spirit; when the occultist invokes the forces of a sephirah by the god-name, it means that he desires to contact its most abstract essence, that he is seeking the spiritual principle underlying and conditioning that particular mode of manifestation. it is a maxim of white occultism that every operation should commence with the invocation of the god-name [page 114] of the sphere in which the operation is to take place. this ensures that the operation shall be in harmony with cosmic law. the balance of natural force is not lightly to be overset. it is essential to the safety of the magician that he should conduct his operations in accordance with cosmic law; therefore he must seek to understand the spiritual principle

atural force is not lightly to be overset. it is essential to the safety of the magician that he should conduct his operations in accordance with cosmic law; therefore he must seek to understand the spiritual principle involved in every problem and work it out accordingly. every opera tion, therefore, must have its final unification or resolution in eheieh, the god-name of kether in atziluth. 12. the invocation of deity under the name of eheieh, that is to say the affirmation of pure being, eternal, unchanging, without attributes or activities, underlying, maintaining, and conditioning all, is the primary formula of all magical working. it is only when the mind is imbued with the realisation of this endless unchanging being of the utmost concentration and intensity that it can have any rea

anes of form, employing power drawn from the unmanifest for this purpose, has made his operation a part of the cosmic process, and nature is with him instead of against him. 15. we cannot hope to understand the nature of kether in atailuth, but we can open our consciousness to its influence; and its influence is very powerful and gives a strange sense of eternity and immortality. we may know when the invocation of eheieh in its pure white brilliance has been effectual, because we shall find ourselves realising with complete conviction the [page 116] utter impermanence and insignificance of the planes of form and the supreme importance of the one life which conditions all form as clay in the hands of the potter. 16. meditation upon kether gives us an intuitive realisation that the issue of

ll 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 not, of course, performed in the sphere of tiphareth, but it is essential that they should be c

ect, polarised and made fertile by the influences of the planes of force. 82. the god-name in malkuth is adonai malekh, oradonai ha aretz, which titles mean, the lord who is king, and the lord of earth. herein we clearly see the assertion of the supremacy of the one god in the kingdoms of earth, and every magical operation, wherein the operator takes power into his own hands, should commence with the invocation of adonai to indwell his temple of earth and rule therein, that no force may break from its allegiance to the one. mystical qabala page 198 83. thdse who call upon the name of adonai call upon god made manifest in nature, which is the aspect of god adored by initiates of the nature mysteries, whether dionysian or isiac-which concern the different ways of opening super-consciousness

DION FORTUNE PSYCHIC SELF DEFENSE

on the bed a large wolf. it was a well-materialised ectoplasmic form. like z, it was grey and colourless, and like him, it had weight. i could distinctly feel its back pressing against me as it lay beside me on the bed as a large dog might. i knew nothing about the art of making elementals at that time, but had accidentally stumbled upon the right method- the brooding highly charged with emotion, the invocation of the appropriate natural force, and the condition between sleeping and waking in which the etheric double readily extrudes. i was horrified at what i had done, and knew i was in a tight corner and that everything depended upon my keeping my head. i had had enough experience of practical occultism to know that the thing i had called into visible manifestation could be controlled by

l, that is, with the sun. all this occurred spontaneously, the tide of the elements catching us up and away. i have never known a more glorious experience. it was indeed the divine inebriation of the mysteries. after this there were no more smashings of crockery. i have already noted my exceptionally bad head for heights. i have found that it is considerably mitigated, temporarily at any rate, by the invocation of air. i am of the opinion that the curious impulse which causes people for no reason whatsoever to commit suicide by throwing themselves from heights may be due to the same impulse that causes people who are obsessed by the element of water to swim out to sea, as i have recorded of swinburne. these apparently causeless suicides by water and air are, in my opinion, a form of union

witch-cult, they cannot, strictly speaking, be considered a psychic method of attack, and we only refer to them in these pages in order that their effects may be excluded from the diagnosis. there are three factors in a psychic attack, any or all of which may be employed in a given instance. the first of these is telepathic hypnotic suggestion. the second is the reinforcement of the suggestion by the invocation of certain invisible agencies. the third is the employment of some physical substance as a point d'appui, point of contact, or magnetic link. the force employed may be used as direct current, transmitted by the mental concentration of the operator, or it may be reserved in a kind of psychic storage battery, which may be either an artificial elemental or a talisman. in chapter ii we

e method which we will distinguish as the meditative method consists of mediation upon abstract qualities, such as peace, harmony, protection and the love of god. it is the method of the new thought school, and its value lies in the harmonising effect it has upon the emotional state and its counteracting of harmful auto-suggestions. the other method, which we will call the invocative, consists in the invocation of external potencies and the employment of formal methods for the focussing of their force. this method has many gradations of complexity and an infinite variety of technique. it ranges from the simplest prayer which calls upon christ with the sign of the cross, to the most elaborate rituals of exorcism performed with bell, book and candle. the essence of the system lies in the att

bursting into a thousand fragments, or going up in flames, or dissolving into water and being absorbed by the soil. that which is thought into existence by the imagination can be thought out of existence by the imagination. if what was taken for a thought-form resists destruction by this method, it is probably an artificial elemental. now there are two such elementals, one kind being ensouled by the invocation of elemental essence into a thought-form, and the other by the projection of something of the magician's own nature into it. if it is ensouled by elemental essence, the use of the pentagram will serve to banish it; but if it is of the kind that is ensouled by the magician's own force, another method must be used, known as absorption. 90 of 103 now absorption is a very high-grade met

DONALDTYSON CORONZON

the great table- the names linked with zax lie outside the watchtowers. they are lexarph, comanan and tabitom. it is interesting that this particular air rules over the nation of germany, in view of the attempt by the nazis to exterminate the jews during the second world war. in 1909, while on a walking tour of algeria in northern africa, crowley took up a project he had begun in 1900 in mexico- the invocation of the thirty enochian aethyrs. while in mexico he had procured through ritual means psychic visions of the last two aethyrs, numbers thirty and twenty-nine. now, nine years later, he took up where he had left off with an invocation to the twenty-eighth aethyr. israel regardie wrote concerning this inspiration of crowley's to begin again this ambitious project "it is not at all clea

DONALDTYSON PENTA

and inscribing its line first toward the point of air (upper-left. as in all cases, the reflecting, continuous line of the pentagram ends at the point where it begins. this pentagram, shown above on the left, is known as the equilibriated active pentagram of spirit, because it deals with the two active lower elements, and because it balances the forces of those elements. this is the first half of the invocation of spirit. spirit is further invoked by beginning at the point of earth (lower-left) and inscribing the first segment of a second pentagram toward the point of water (upper-right, then continuing along the line of the figure back to its starting point. this second pentagram, shown above on the right, is known as the equilibriated passive pentagram of spirit, because it deals with th

pper-right) and inscribing the first segment of its line toward the point of earth (lower-left, then going on in the usual way to complete the figure. this pentagram, shown above on the right, is known as the closing passive pentagram of spirit because it deals with the passive lower elements, and closes the operation. after invoking spirit, and doing whatever magical operation caused you to make the invocation, it is usual to banish this higher element to restore the original condition of the ritual place, and also to restore your own normal everyday state of mind. sometimes it may be desirable to invoke spirit without banishing it, in order to create a spiritual charge or atmosphere in a particular locality, or to infuse an object or person with spiritual energy. this can be a powerful a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

cstrom, a teacher of alchemy also residing in marlebourne who had received a rosicrucian initiation in mauritius in 1794. little is known of barrett s subsequent career. the magus did not go through subsequent editions (though it has been reprinted in recent years. only one of barrett s students rose out of obscurity, john parkins of grantham in lincolnshire. in 1802, barrett prepared an essay on the invocation of spirits for parkins, the manuscript of which has survived. parkins later became a teacher in his own right. sources: barrett, francis. the magus; or celestial intelligencer. london, 1801. reprint, new hyde park, n.y: university books, 1967. godwin, joscelyn. the theosophical enlightenment. albany: state university of new york press, 1995. barrett, sir william fletcher (1844.1925)

ust take a black hen and fast strictly for nine fridays. the thief would then either return the plunder or die. this is called taking up a black fast against someone. a great deal of lore concerning black hens may be found in the works of angelo de gubernatis. black magic black magic as practiced in medieval times may be defined as the use of the supernatural knowledge of magic for evil purposes; the invocation of diabolic and infernal powers to blind them as slaves and emissaries to man s will; in short, a perversion of legitimate mystical science. while black magicians certainly existed, there is every reason to believe that the majority of the reports of the spread of black magic were simply polemics against idealogical and personal enemies. thus, members of the hermetic order of the go

py, or divination through the shapes of molten wax dripped into water (see also molybdomancy) ceremonial magic ceremonial magic, also known as ritual magic, is a highly disciplined form of magic in which ceremony and ritual become the central tools used in the magical operation. as described in the older grimoires, the books that detail magical operations, ceremonial magic centers upon the art of the invocation (or evocation, and control of spirits. in its more contemporary versions, ceremonial magic concerns the discipline of the self and the art of controlling and directing personal and cosmic power, which may or may not be personified as a demonic or deific form. in its pre-twentieth-century form, ceremonial magic s rites were religious actions, and the ritual format partook largely of

tions and ceremonials were considered necessary. a practitioner had to first be a man of pure life and religious disposition. during the days immediately preceding inspection of the crystal, he made frequent ablutions and subjected himself to strict religious discipline, with prayer and fasting. the crystal and its stand were inscribed with sacred characters, as was the floor of the room in which the invocation was to take place. a quiet spot where the gazer was free from all disturbances was suggested. the gazer s mental attitude was no less important than the material preparations. perfect faith was an essential condition of success. if the magician wished to be accompanied by one or two of his friends, they had to conform to the same rules and be guided by the same principles. the time

invocation was to take place. a quiet spot where the gazer was free from all disturbances was suggested. the gazer s mental attitude was no less important than the material preparations. perfect faith was an essential condition of success. if the magician wished to be accompanied by one or two of his friends, they had to conform to the same rules and be guided by the same principles. the time of the invocation was chosen according to the position in the heavens of the various planets, all preparations having been made during the waxing of the moon. all instruments and accessories to be used in the performance.the sword, rod and compasses, the fire and the perfume to be burned thereon, as well as the crystal itself.were consecrated or charged prior to the actual ceremony. during the proces

crystal itself.were consecrated or charged prior to the actual ceremony. during the process of invocation, the magician faced the east and summoned from the crystal the spirit he desired. magic circles were inscribed on the floor, and the crystallomancer remained within these for some time after the spirit had been dismissed. it was essential that no part of the ceremonial be omitted; otherwise, the invocation would be a failure. if the person on whose behalf the divination was to be performed was not clairvoyant, he or she sought a suitable medium, the best being a young boy or girl, born in wedlock, and perfectly pure and innocent. prayers and magic words were said prior to the ceremony, and incense and perfumes were burned. sometimes the child s forehead was anointed, and he himself pr

ake edition of the prophecies of nostradamus, used to spread subversive rumors in germany. he died in lucerne, switzerland, june 2, 1961. sources: howe, ellic. astrology& psychological warfare during world war ii. reprinted as urania s children. n.p, n.d. diadochus according to marbodaeus (1035.1123, this gem resembled the beryl in its properties and was most valuable in divination. it served for the invocation of spirits, and oracular responses could be discovered in it. albertus magnus called it diacodos, and it is possibly to this stone that braithwaite alludes in english gentleman: for as the precious stone diacletes, though it have many rare and excellent sovereignties in it, yet loseth them all if put in a dead man s mouth. leonardus s remarks about the diacodas or diacodus are too c

god. invocations, when written, were usually accompanied by a note to the effect that the formula had once been employed successfully by a god.perhaps by a deified priest. an incomprehensible and mysterious jargon was employed that was supposed to conceal the name of a certain deity. this deity was thus compelled to do the will of the sorcerer. these gods were usually the gods of foreign nations. the invocations themselves appear to be attempts at various foreign idioms, likely employed because they sounded more mysterious than the native speech. great stress was laid upon the proper pronunciation of these names. misprounciation was accountable for failure in all cases. the book of the dead contains many such words of power. these were intended to assist the dead in their journey in the un

him so that the marshal could conclude with him whatever arrangement he thought best. short of sacrificing his soul, the lord of rais professed himself willing to do anything the devil might command. in this frame of mind he went to the physician at midnight to a solitary spot in the neighboring woods where the physician drew a magic circle and made the customary conjurations. de rais listened to the invocation with wonder, expecting that at any moment the spirit of darkness would burst upon the startled silence. after a lapse of 30 minutes, the physician manifested signs of the greatest alarm.his hair seemed to stand on end, his eyes glared with unutterable horror, he talked wildly, his knees shook, a deadly pallor overspread his countenance, and he sank to the ground. the lord of rais wa

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

rs of its alphabet, so from the secret powers that resided in the hebrew alphabet were magical variations evolved [comparable concepts existed in esoteric hinduism (see aum] there are many species of angels and powers. more exalted intelligences were conjured by rites to be found in the ancient book known as the key of solomon the king, and perhaps the most satisfactory collection of formulae for the invocation of the higher angels is that included in the anonymous theosophia pneumatica, published at frankfurt in 1686, which bears a strong family resemblance to the treatise on magic by arbatel. the names in this work do not tally with those that have been already given, but as it is admitted by occult students that the names of all unseen beings are really unknown to humanity, this does no

pure heart, undefiled mouth, and innocent hands. he must bathe frequently and wear clean garments, confess his sins, and abstain from wine for the space of three days. on the eve of operation, he must dine sparely at noon and consume only bread and water for the evening meal (remembering that prior to modern refining techniques that bread was a very substantial food. on the day he has chosen for the invocation, he must seek a retired and uncontaminated spot, entirely free from observation. after offering up prayer, he compels the spirit he has chosen to appear. by this time he should have reached a state of awareness in which it is impossible that the spirit should remain invisible to him. on the arrival of the angel, the desire of the magus is briefly communicated to him, and his answer

art that gave human beings the magical passwords that carried them through barrier after barrier, dividing species from species. above all being is god, the non-being, who is apprehended only by negation. when we are raised out of our weakness and on a level with god, it seems as though reason were silenced for we are above reason. in short we become intoxicated with god. proclus was an adept in the invocation rituals of every people in the world, and a great magical figure. with the advance of byzantinism, he represented the old world of greek thought, and even those who wrote against him as a heathen show the influence he exercised on their doctrines. thus dionysius attempted to accommodate the philosophy of proclus to christianity, and greatly admired his asceticism. the theology of th

n the sex manuals from india, the kama sutra and ananda ranga, and the arab manual the perfumed garden. keller died in 1905 and reuss succeeded him as outer head of the order. meanwhile, in england, magician aleister crowley had emerged as head of his own magic order, the astrum argentinum. in 1909, with one of his initates, victor neuberg, crowley conducted a series of magic spells modeled after the invocations in the enochian language produced by edward kelley, the clairvoyant who worked with elizabethan magician john dee. crowley would pronounce the invocation, hoping to receive a vision, the content of which neuberg would write down. halfway through the invocations, crowley had the idea of the two of them performing a ritual sex act. several years later he published a volume of free ve

drew heavily upon the kabala, which pasqually felt was the essence of true judaism. the format, however, followed one that would have been familiar to a pious roman catholic. the members began the day with a reading of the office of the holy spirit. around ten in the evening, following a time of prayer, the members entered a private ritual space where a ritual diagram would be drawn on the floor. the invocation would begin at midnight. its purpose was to communicate with what pasqually termed the active and intelligent cause (god. members of the order were forbidden to consume blood, fat, or kidneys of any animal, were to refrain from fornication, and not indulge the senses. pasqually was succeeded as head of the order by his chief disciple, j. b. willermoz, but is largely remembered today

m) a five-pointed star formed from five straight lines of equal length, a symbol frequently used in magical rituals. when a single point projects upward, with two points on the base projecting downward, it is used in modern neo-paganism and wicca (witchcraft) groups as a symbolic invocation of positive influences. when turned upside-down, it is used by post-christian satanic groups as symbolic of the invocation of satan and evil (in the christian sense of that term. satanists frequently impose the figure of a goat with two ears pointing upward and its beard pointing downward on the reverse pentagram. the pentacle has a wide use in religions. it has been used within christianity in such a way that the five points represent the wounds of the crucified christ. a more common contemporary use r

s as to the beliefs and activities of satanism. without the writings of christian anti-satanists, satanism could not exist. the anti-satanist literature defined the practices proper to any self-respecting satanist, including the black mass (a parody of the roman catholic mass, the saying of the lord s prayer backwards, the destruction/profanation of sacred objects, the sacrifice of an infant, and the invocation of satan for the purpose of working malevolent magic (sorcery. it was not until the late seventeenth century that something similar to the satanism described in the malleus maleficarum came into being. the affair la voisin in the year 1679, king louis xiv set up a secret court to deal with several cases of poisoning of the french nobility. the investigations and findings of the cour

le, in march 1927, in a lecture before the societe internationale de philologie, sciences et beaux arts, f. g. fraser noted: the vision of coming events which some of the highlanders possess, used to be accompanied, in some cases, by a nerve storm and by a subsequent prostration. it must not be confused with the sight of apparitions, nor does it depend upon artificial aids, such as accompanied by the invocation of the oracles in classic times. samuel johnson took note of the phenomenon in his 1775 account of a journey to the western islands of scotland: the foresight of the seers is not always prescience. they are impressed with images, of which the event only shows them the meaning. he denied that to the second sight nothing is presented but phantoms of evil. good seems to have the same p

e in the experiments of elizabethan magician john dee (1527.1608. the next, apart from swedenborg s insights, was in the visions of the seeress of prevorst (frederica hauffe, which were confirmed by a somnambule patient of heinrich werner s a few years later and cited in werner s book die schutzgeister, oder merkwurdige blicke zweier seherinnen in die geisterwelt (stuttgart, 1839. in dee s notes, the invocation of the spirits was given in the primeval language. it was accompanied by a word-for-word translation. the properties of this ancient tongue, claimed to be that which adam employed and the angels speak, are singular, according to dee: every letter signifieth the member of the substance whereof is speaketh: every word signifieth the quiddity of the substance. signifying substantially

FIRE OF QAYIN RITE

issed it s song, the starry viper s iron tongue was tempered on the anvil-stone, til radiant as changeless bone, with whispered charge and wordless spell, the gramarye of azazel. the edge was ground and thus was made, the narrow road of sharpened blade. this is the metal: twas shaped by cain who wrought the heavenly arthame. the rite of the fire of qayin- being the mystery of the house of azazel: the invocation of the great blood and the mystick flame, kindle the mystick fire upon the alter and gaze into its heart, brooding upon the inner fire and fanning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hollow reed i bring down the mystick fire from heaven and draw to the ea

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

o used to sing the orphic songs, accompanying himself probably on a lira da braccio.3 they were set to some kind of simple monodic music which ficino believed echoed the musical notes emitted by the planetary spheres, to form that music of the spheres of which pythagoras spoke. thus one could sing sun hymns, or jupiter hymns, or venus hymns attuned to those planets, and this, being re-enforced by the invocation of their names and powers, was a way of drawing down their influences. the spiritus theory also lies behind this vocal or aural magic, as it does behind the sympathetic and talismanic magic. the orphic magic is thus exactly parallel to the talismanic magic; it is used for the same reasons, to draw down chosen stellar influences; its medium or channel is again the spiritus. the only

FRATER ELIJAH ANGELS OF CHAOS

origin. this is the representation of the fourfold glyph of eye of the binah exploration in liber chrnzn. appendix v- the binding of the eye/ i one of these days i m gonna drag your ass to church and throw some holy water on you- my father outline: the following is a modified version of the mass of chrnzn. physical temple prepared ground and center cast the horizon *h statement of intent perform the invocation of the angel perform the invocation of the 1 st aether perform the invocation of chrnzn explosion perform the statement of office banish/ collapse the horizon *h- this is a method i created for opening the astral temple on the horizon of the scarlet desert. any method of creating a sacred space should suffice for the same purpose. the instructions of the angel shall guide thee. stat

FULL MOON RITUALS

eader really doesn't want to nominate, he or she will ask for a volunteer. who gets to do the other stuff? usually we ask for volunteers for the quarter, goddess and god invocations. if there are more volunteers than needed, it's the leader's choice. this isn't a question of quality; it's usually a matter of balance (males and females, old people and new people, whatever. what's a petition? after the invocations are completed, the leader usually does a transition to the body of the ritual, which normally consists of people's personal workings, which are frequently of the "asking for something" persuasion, hence the word "petition, which is used to mean anyone's personal contribution. other than workings for a desired goal "petitions" have included expressions of gratitude to the gods and/o

GILBERT THE MAGICAL MASON

the existence of angels preceded the creation of our world, while augustine had it that they were created on the first day.thesecond synod of nice postulated an ethereal body for the angels as a vehicle for their spiritual actions; this was ina.d.787. in the curious tract called theshepherdofhermasit is assertedthateach man has a good and a bad angel concerned in his life. st ambrose recommended the invocation of angels, and a system of dedicating churches to angels grew up and has never been condemned by any church authority.inancient egypt there is no very definite mention of angels as spiritual messengers, unless we consider the many minor deities as such. they were inferior to the great gods, were spiritual ideals, had definite earthly duties allotted to them and were many of them con

GILBERT THE SORCERER AND HIS APPRENTICE

iation, brain-waves, or what you will. but the result follows too often to be questioned. and we can well imagine that a prospective witch, being taught this simple formula, and finding it work, would become intoxicated with the idea of power, and would go on from one formula to another. one of the witches in the crook of devon in kinross-shire records in her confession that having once practised the invocation of names, it became so fascinating that, whatever their resolves might be, they could not help trying the formula as sure as a certain hour came round. the excitement of being able to arouse the particular mood in themselves at will, and to see the same mood awaking in another person roused and held by their will, gave a sensation of power that was irresistible, though they knew ful

GOETIA LUCIFERIAN

in or the egyptian set as the lord of the earth in typhonian lore. mahazael comes from the root mhzal, meaning to consume and devour and is associated with amaimon, a grand daemon) 11 the rite of the coiling dragon (leviathan, the crooked serpent) the darokin walk of the coiling dragon is the averse trance-way of the adversary, thus the initiate becomes as the image and essence of shaitan through the invocation of the four powers under the infernal princes. in the coiling of this black light and cunning fire, may the sorcerer become isolated and strong against the natural order. the individual is separate, yet a fire made vessel of azazel-lucifer, known as azal ucel, the daemonic angel of adversarial awakening. begin the rite in the southern quarter, relative to azazel, the initiator of th

y a simplified comparison, the heart of the adversary. the adversary is perpetual evolution, storm and chaos. the light aspect of the adversary is the order within the self which comes through this changing and evolving chaos of self. the body of light/body of shadow is directly tied in with the holy guardian angel/angelic familiar/higher self. the ritual of the holy guardian angel, azal ucel and the invocation of the adversary may be employed to achieve contact with this individualistic guide or initiatic genius. when you invoke, allow yourself to become enflame into points of ecstasy, you will grow from this. the body of light the body of light is the astral double which is used to align with the angelic familiar/higher self. this daimon is called azal ucel, being the sigillic word combi

holy guardian angel, from which one shall seek the communion of their higher spirit, genii, daemon and true will. as one comes into contact with the angel-daemon, an illuminated sense of self comes forth; a new type of being may begin to develop. the oath of the magician of the luciferian path is that of illumination and the great work of becoming. in the workings of goetic sorcery, no matter if the invocations/evocations are done in the aims of low sorcery or high sorcery, one should already have sought an operation of will and the discovery of the angel-serpent samael, the illuminator of the path itself. the common logic behind this theory is that you would not take an operation without knowing where you wish to go, the plan of how you shall achieve your goal. theurgy (high sorcery) is

ing forth the wisdom of the wicked (translated- ol gnay zodaneta gah ialprg azazel, enay thahaaotahe ol zodameta micma micma micalz bransg gah a orh levithmong yolcam oxiayal ialpor gah ol vinu arphe gah, vovim de a mahorela ialprt momao de a vovim, vel ucorsapax ooanoan de pire ialprt zorse pambt ol, zimii oi comselh volcam g ananael vooan uniglag niisa vovim siaion yolcam ananael de babalon. 32 the invocation of the king being amaimon, gaap, paimon or zodimay great powerful amaimon, who exalted in the power of the spirits in the kingdom of the east (south, west or north) i invoke thee in the name of darkness, from the dwelling of darkness and in their power of illumination. in the name of primeumaton who reigns over the palaces of the sun and the moon i invoke thee to appear before this

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

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

GOLDEN DAWN RITUALS D

-36. it should not be any larger than about 36, because if it is, it becomes difficult to work with. if it becomes awkward and difficult to work with, it draws the adept out of consciousness since now he is now straining his muscles and his concentration on keeping the white end higher due to the weight of the wand. consequently, he is not making the impact with the ritual work necessary to cause the invocation or the banishment to take place as desired. remember that the wand, when using the colored band, should generally be held by the thumb and by two fingers to give it a stable foundation in the hand. it is important that the wand never be leaned or placed in a position where it can easily be knocked over or damaged during temple work. remember, it is necessary in planetary workings to

the lotus, twenty-six are the petals of the lotus flower of thy wand. o lord of creation, they are the numbers of thy name. in the name hwhy (vibrate, let the divine light descend" step 5 now, here you will begin to consecrate the sections of the lotus wand. facing the quarter attributed to the particular band that you are consecrating, according to the horary or using the zodiacal wheel, repeat the invocation for each of the bands individually. be sure to observe the divine name, angelic names and letters specifically attributed to each one. begin with a and work your way down the band. it is important to invoke and enflame yourself in this consecration with as much energy and internal force that you can muster, for this will enliven your lotus wand. make sure you are holding the wand by

ith as much energy and internal force that you can muster, for this will enliven your lotus wand. make sure you are holding the wand by the appropriate band while performing each individual invocation. during each separate invocation, hold the appropriate elemental tool in the left hand. for example, for a, you would be holding the lamp, for b, you would be holding the bread and salt etc. here is the invocation that is used for all twelve. refer also to the chart on the next page to fill in the names of each zodiacal band. 7 sign divine name hebrew tribe angel color a hwhy h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zurie

is allotted the symbolic tribe of (hebrew tribe) and over which is the angel (angelic name) to bestow this present day and hour and confirm their mystical and potent influence upon the color (zodiacal color) of this lotus wand which i hereby dedicate to purity and occult work. may my grasp upon it strengthen me in the work of the nature and attributes of (zodiacal sign. note: as you are reciting the invocation at each quarter, it is important that you trace in the air with your lotus wand, the invoking pentagram of the sign required. so, if you are dealing with a, you will use the invoking pentagram of o. after you have sufficiently charged all twelve bands, then you will lay your wand on your altar with the lotus facing east, you will stand in the west, raise both of your hands, and enfl

GOLDEN DAWN RITUALS F

nd empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a river nahar went forth out of eden to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams should be encircled. let the adept also vibrate the necessary names during the invocation of the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lotus wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then perform the invoking hexagrams of a, holding the lotus wand by the e band. step 10 let the adept, holding the lotus wand by the white portion, trace the equilibri

GOLDEN DAWN RITUALS G

rce and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon the banner of the (state the quarter and vibrate the three secret names of the appropriate quarter, i summon thee thou great king of the (state the quarter and vibrate the name of the king, to att

GOLDEN DAWN RITUALS T

harm or spiritual disaster. eighteen of the first nineteen calls are verbally expressed, and are attributed or are to be used in conjunction with the tablet of union, and the four enochian tablets of the terrestrial watchtowers. key 1: this key is used to activate the entire tablet of union. it is to be used for all invocations of the various angels of the tablet of union. this key is not used in the invocation of the angels that may be extracted from the four watchtower tablets. key 2: utilize this key to activate the spiritual forces and angels of the column e.h.n.b. the activation of the far left-hand column on the tablet of union is extremely important and must precede the calls to be utilized for all invocations of the angels of the tablet of union. in the same manner as the first key

hat may be extracted from the four watchtower tablets. key 2: utilize this key to activate the spiritual forces and angels of the column e.h.n.b. the activation of the far left-hand column on the tablet of union is extremely important and must precede the calls to be utilized for all invocations of the angels of the tablet of union. in the same manner as the first key, it is not to be employed in the invocations of the various angels of the four watchtower tablets. spirit file 2nd key *note: in general, we activate the entire tablet with the first call, and the spiritual force with the second. the first call always precedes the second call. key 3: m utilize the third key or call to activate the row of exarp. it should as well be utilized to activate the m tablet as a whole, and for the les

nd in magical workings therewith, yet, shalt thou know that they be allotted unto as much higher planes than the operation of the tablets in the assiatic plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing nat

GOLDEN DAWN RITUALS T3

harm or spiritual disaster. eighteen of the first nineteen calls are verbally expressed, and are attributed or are to be used in conjunction with the tablet of union, and the four enochian tablets of the terrestrial watchtowers. key 1: this key is used to activate the entire tablet of union. it is to be used for all invocations of the various angels of the tablet of union. this key is not used in the invocation of the angels that may be extracted from the four watchtower tablets. key 2: utilize this key to activate the spiritual forces and angels of the column e.h.n.b. the activation of the far left-hand column on the tablet of union is extremely important and must precede the calls to be utilized for all invocations of the angels of the tablet of union. in the same manner as the first key

hat may be extracted from the four watchtower tablets. key 2: utilize this key to activate the spiritual forces and angels of the column e.h.n.b. the activation of the far left-hand column on the tablet of union is extremely important and must precede the calls to be utilized for all invocations of the angels of the tablet of union. in the same manner as the first key, it is not to be employed in the invocations of the various angels of the four watchtower tablets. spirit file 2nd key *note: in general, we activate the entire tablet with the first call, and the spiritual force with the second. the first call always precedes the second call. key 3: m utilize the third key or call to activate the row of exarp. it should as well be utilized to activate the m tablet as a whole, and for the les

nd in magical workings therewith, yet, shalt thou know that they be allotted unto as much higher planes than the operation of the tablets in the assiatic plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing nat

GOLDEN DAWN RITUALS Z2

ierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification and consecration of the actual piece of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evok

elesmata or material basis. e. in telesmata, the selection of the matter to form the talisman; the preparation and arrangement of the place. the drawing and forming of the body of the talisman. in natural phenomena, the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of n, a flame of o, a pentacle, or the like. f. the invocation of the highest divine forces, winding a black cord around the talisman or material basis covering the same with a black veil, and initiating the blind force therein. name aloud the nature of the talisman or operation. g. the talisman or material basis is now placed towards the west, and duly consecrated with n and o. the purpose of the operation, and the effect intended to be produc

s a metal, it must be decharged, banished and thrown aside. if a flame of o, it shall be extinguished. if a vial containing air, it shall be opened, and after that, well rinsed out with pure n. c invisibility o a. the shroud of concealment. b. the magician. c. the guards of concealment. d. the astral light to be molded into the shroud. e. the equation of the symbols in the sphere of sensation. f. the invocation of the higher; the placing of a barrier without the astral form; the clothing of the same with obscurity through the roper invocation. g. formulating clearly the idea of becoming invisible. the formulating of the exact distance at which the shroud should surround the physical body. the consecration with nand o, so that their vapor may begin to form a basis for the shroud. h. the beg

dance. v. he states clearly to the form what he intends to do with it. w. similar to the w.section of invisibility, save that the conjurations, etc, are to be made to the appropriate plane of the form instead of to hnyb. 14 c spiritual development a. the sphere of sensation. b. the augoeides. c. the sephiroth, etc. employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher. the limiting and controlling of the lower and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein and then by purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of o and c

soul of another. thus, he will assuredly be led into error, hallucination, or even madness) 16 w divination a. the form of divination. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary and the right understanding of the process so as to formulate a connecting link between the process employed and the macrocosm. f. the invocation of the higher; and arrangement of the scheme of divination and initiation of the forces thereof. g. the first entry into the matter. first assertion of limits and correspondences; beginning of the working. h. the actual and careful formulation of the question demanded, and consideration of all its correspondences and their classifications. i. announcement aloud that all the correspo

as section l. o. formulation of a second judgment, this time of the further developments arising from those indicated in the previous process of judgment which was a preliminary to this operation. p. the comparison of the first preliminary judgment with one second judgment developing therefrom so as to enable the diviner to form an idea of the probable action of forces beyond the actual plane, by the invocation of an angelic figure consonant to the process. in this matter, take care not to mislead thy judgment through the action of thine own preconceived ideas, but only relying, after due tests, on the indication afforded thee by the angelic form. know, unless 17 the form be of an angelic nature, its indication will not be reliable, seeing that if it be an elemental it will be below the pl

maineth after the distillation from the curcurbite or alembic; the grinding thereof to form a powder in a mortar. this powder is then to be placed again in the curcurbite. the fluid already distilled is to be poured again upon it the curcurbite or philosophic egg is to be closed. i. the curcurbite or philosophic egg being hermetically sealed, the alchemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. the matter is then to be placed upon an altar with the elements and four weapons thereon; upon the white triangle and upon a flashing tablet of a general nature, in harmony with the matter selected for the working. standing now in the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the to

ed for the working. standing now in the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the a band (for in a is the beginning of the life of the year) ready to commence the general invocation of the forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the tracing in the air above it with appropriate weapon the necessary lineal figures signs, sigils and the like. then, let the alchemist say: so help me the lord of the universe and my own higher soul. let h

then in balneum arenae till what time the mixture be all distilled over. s. now, let the alchemist take the fluid of the distillate, and let him perform over it an invocation of the forces of b to act in the clear fluid so as to formulate therein the, even the b of the philosophers (the residuum or the dead 20 head is not to be worked with at present, but is to be set apart for future use) after the invocation of the, a certain brilliance should manifest itself in the whole fluid, that is to say, it should not only be clear, but also brilliant and flashing. now expose it in a hermetic receiver for seven days to the light of the a; at the end of which time there should be distinct flashes of light therein (or a philosophic egg may be used; but the receiver of the alembic if close stopped w

ets of the elements from the altar, then substitutes one of rtk. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most solemn invocation to the forces of rtk to render the result of the working that which he shall desire, and makes over each vessel the symbol of the flaming sword. this is the most important of all the invocations. it will only succeed if the alchemist keepeth himself closely allied unto his higher self during the working of the invocation and of making the tablet. at the end of it, if it has been successful, a keen and translucent flash will take the place of the slightly colored flashes in the receiver of the curcurbite so that the fluid should sparkle as a diamond, whilst the powder in th

GOLDEN DAWN RITUALS ZAM15

ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the e

to use it aright, and may the powerful angels of the order of the \yprc scorch with their flames the feebleness of purpose which would hinder my search for the true light" step 12 then, slowly trace in the air above the sword as if standing upon it, the invoking hexagram of f. do this with the lotus end, still holding the white band. step 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and purify the new sword with n, making the cross upon it. put down the cup. step 15 take up the incense and wave it over the new sword. step 16 take up the new sword, and with it, perform the lesser invoking ritual of the hexagram of f, and also perform the supreme invoking hexagram of f, repeating "atyrara" and "

GOLDEN DAWN RITUALS ZAM18

. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 16 standing between the pillars facing west in the sign of osiris with arms crossed upon your breast, all say "nefer-neter-wed-neh, the perfect god grants life "we call upon the divine brilliance who illuminates all iniquity in the hall of truth and dual manifestation, thou shining beacon of wisdom" step 17 perform the invocation of thoth. step 18 rise to your higher spiritual self surrounded completely in light. when you have risen to your higher spiritual self, walk to the west in the place of the neophyte, make the rending of the veil to reunite with your shell. expand the light within you from head to toe leaving no part of your body untouched "hail great god, lord of maati, i have come to thee my lord

GOLDEN DAWN RITUALS ZAM21

gels, the seraphim, to utterly and unequivocally protect, without hesitation or delay, any and all members of the r.r. et a.c. or its directing force, temples and loyal subjects of the outer with the blind force of might and power directed at totally and completely, rendering harmless and helpless any opposing force upon the utterance of the terrible word (remains in the sign of the enterer (when the invocation is complete by the four god forms, each one moves simultaneously to the other corners, beginning with his own, and ending it with his own, stabbing it with the sign of the enterer, holding it for five seconds, forming a circle) 12 (when all the god forms have finished the invocation, chief adept proclaims in the thoth god form) chief adept "this is he the lord of the gods, thoth, ta

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

GOLDEN DAWN RITUALS ZAM3

d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distract him or her from the work and should quickly banish astral distractions should they appear. step 5 the

let the adept now astrally perform the s.i.r.h. of trapt, reciting the divine names and rising in the planes to trapt, the place of the a. the adept now stands in trapt under the light of rtk. step 6 let the adept now integrate his astral body with the rose color of the king scale of trapt with the divine light of rtk above his or her head glowing ever brighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the way the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i hav

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the deity must be contemplated while you assume his form. 2. the voice. then you will hear the voice of the deity. the utterance of the deity must be in keeping with his/her characteristic nature. 3. the assertion. in the next stage you must assert your identity with the deity. 4. the identity. in the final stage you must become the vehide for the deity. after this stage the original objective of the invocation is stated. 87 a successful invocation/evocation invocations of even the most positive gods are dangerous, unless care can be taken to keep the personality of the god distinct from one's own. aleister crowley, magick without tears in order for an invocation or evocation to be successful, you must be able to elevate your mind to another dimension. you must be able to see and hear with

"spirit" whose number is 15. 6. the word besz meaning "matter" whose number is 31. 7. the word glo meaning "things" whose number is 46 (i.e, the sum of gah and besz) the prayer should be of such a nature that it allows you to actually feel an inner divinity. it should establish a link between your humanity and your spirituality, your human nature and your spiritual nature. notes to step 5. after the invocation, banish the forces that you have called up, back to their respective regions. be sure to record your results. in time, your diary should show a def ini te improvement in the resul ts of this important exercise. 249 general note: although this ritual could be your most important, it must be carefully designed to fit the needs of each magician. there is no one overall ritual that will

k the solar creative forces of divinity with man. the sigil of the sun-savior from the watchtower of fire is: the letters of soe illustrate the basic formula of the sun_ savior in enochian magick. the lovers of gemini (s, the justice of libra (0) and the hermit of virgo (e. this sug g e s t s the powe r ful f o r c e s o f l o v e and ka rma manifesting together within a single individual person. the invocation of such a being is an important step in realizing the great work 273 enochian healing within every man and woman is a force which directs and controls the ent ire course of l ife. properly used, it can heal every af f liction and ailment to which mankind is heir. israel regardie, the art of true healing to heal diseases it is not indispensable, however desireable, that the psychopat

st rong feminine cur rent characteristic of that encountered in pop. part 1. the preparation. wear your white robe. charge your talismans for iao, qaa and toog. also make and charge talismans for the magick squares of ror and graa. place your cup and pantacle on your altar. hold your wand in your right hand and consecrate a circle with the banishing rituals of the pentagram and hexagram. part 2. the invocation. raise the talisman of iao in your left hand, your cup in your right hand and say, iao, elo-talho (ee-ah-oh, el-oh-tah-leh-hoh) the highest work is man iao, elzap talho (ee-ah-oh, el-zodaah-peh tah-leh-hoh) i worship in the body the things of the body. i worship in the mind the things of the mind. i worship in the spirit the things of the spirit. iao (ee-ah-oh) talho (tah-leh-hoh) p

agician can use the basic techniques employed to mentally invoke a condition of temporary invisibility at any time. all names in this ritual should be vibrated when pronounced. step 1. the preparation. wear your black robe. consecrate a circle with your wand. on your altar, position talismans of the four watchtowers and the tablet of union in such a way that you face the magical universe. step 2. the invocation. in turn, invoke the forces of the four kings of the watchtowers. a method of invoking kings is given in enochian magic. step 3. the charge. hold your wand in your right hand. face the magical universe on your altar and say: in the name of kaos (kah-oh-seh) and the name of kozmos (koh-zod-moh-seh) with the 92 governors of the 30 aethyrs, i invoke your power, i charge you, 0 light in

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

r may easily and readily invoke and banish each magical force without the aid of a magical order. this chapter includes only one ritual, however. the solitary practitioner, if he or she has performed each of the preceding rituals in this book, should have no problem in adapting the following ritual to work, in turn, with each of the averse forces, by employing the hierarchies given within each of the invocation rituals, together with the corresponding names and sigils from the infernal hierarchies listed in appendix ii "magical correspondences" these precautions are necessary to attempt to avoid the catastrophe that would doubtlessly ensue, should the casual reader skip the rest of the work and attempt to begin directly with magical evocation. it remains to clarify how to perform magical e

low l la lyriwa black first the constraints of the triangle of art, then the balance and harmony of the divine and archangelical names around the magic circle protect the magician. the energy of any unbalanced force, even if it somehow managed to penetrate these defenses, would become so balanced in the process as to render it completely harmless. the magician's third and final line of defense is the invocation ritual preceding the evocation summoning the light forces of the same category. thus the divine, archangelical, and angelical forces that correspond to the demon protect the sphere of sensation of the magician. during the evocation the magician affects the averse force, constrained within the triangle of art, through sympathy with the lamen that he or she wears. this lamen contains

illustrations contained in this book, one for each of the sephirothic, zodiacal, planetary, and elemental forces. the aim of evocation the true function of the magical evocation of the averse forces lies concealed in the book of the sacred magic of abra-melin the mage. the abra-melin working consists of a six-month invocation of the holy guardian angel of the magician, followed by several days of the invocation of the angels, and finally by several days of the evocation of the averse forces. this is a far different system than those outlined in other grimoires, most of which seek demonic aid for a laundry list of trivial purposes like finding buried treasure. in the abra-melin ritual, the primary aim of evocation of the averse forces is to solicit an oath of obedience from them to the magi

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

among the saints themselves there are various xxxyin peeface. grades, and the particular troubles under which they can be of service are parcelled out among them like so many offices and lines of business, so that almost every disease and its remedy are called by the name of their saint; this division of tasks has the strongest analogy to the directions given in norse and lithuanian mythology for the invocation of the several deities (p. 335. the victorious hero who had slain the dragon made room for michael or george; and the too pagan siegberg (p. 198, which may have meant the same as eresberg (p. 201, was handed over to michael, as the mons martis in france was turned into a mons martyrum, montmartre. it is remarkable that the ossets have converted the dies martis into georgeday, and di

GRIMOIRE OF TURIEL

operation of this day. come, incomprehensible zebarel and all your legions, haste to my ass stance and be propitious to my undertakings, be kind and refuse me not your powerful aid and assistance. the secret grimoire invocation for friday (venus) come on the wings of the wind, ye happy genii who preside over the workings of the heart. come in the name of the great tetragrammaton; hear favourably the invocation that i make this day, destined to the wonder of love. be ready to lend me your assistance to succeed in what i have undertaken under the hope that you will be favourable to me. the secret grimoire invocation for saturday (sa turn) come out of your gloomy solitude ye saturnine spirits, come with your cohort, come with diligence to the place where i am going to begin my operation unde

HP LOVECRAFT A DARK LORE

ntly occurring in the recent notes in the library. they were, roughly speaking, the same; with the ancient symbols of "dragon's head" and "dragon's tail" heading them as in ward's scribblings. but the spelling differed quite widely from that of the modern versions, as if old curwen had had a different way of recording sound, or as if later study had evolved more powerful and perfected variants of the invocations in question. the doctor tried to reconcile the chiselled version with the one which still ran persistently in his head, and found it hard to do. where the script he had memorised began "y'ai 'ng'ngah, yog-sothoth, this epigraph started out as "aye, engengah, yogge-sothotha; which to his mind would seriously interfere with the syllabification of the second word. ground as the later

INFERNAL SABBAT LIVE

the church became renown for it s religious aggression against those who did not uphold the governmental glory of the leaders who preached this religion. beliefs contrary to the bigotry and tyrannical attitudes of the church and its sterile followers were not accepted. the black mass was created as a means of liberation and rebellion through the reversed rites of blasphemy of orthodox thought. in the invocation of satan, this archetype of selfliberation was means of release, of seeking knowledge and freedom within the self to have the choice of free thought, action and deed. this is why the serpent is considered an aspect of satan or lilith, the serpent is long viewed as a symbol of wisdom and fertility. the christian satan was taken from the early mythological folklore of islam, from whic

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

rder of the golden dawn the initiate is sworn to invoke, in his workings, the highest name of god that he knows. in this way, whatever he does will come under the guidance and benediction of the highest spiritual force that he knows. thus the ruler of the element of earth has to be magically invoked so that it may truly govern this work of prognostication. it comprises three separate gestures: 1. the invocation of the god-name ruling the element earth. 2. tracing the appropriate invoking earth pentagram. 3. summoning the appropriate presiding genius which rules over the question at hand. in the qabalah, which is the occult philosophy upon which this initiated interpretation of geomancy is predicted, the element of earth is placed under the divine aegis of that aspect of god attributed to m

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

called oriflamme. it was the sacred flag of france, and its colour was red the heraldic, or rosicrucian, red, signifying gold. the three lotuses, or lisses, were the coat of arms emblems of the trimurti, the three persons of the triple generative power, or of the sun, or lux. hlc, sle, shilo, is probably lyc, sil 36o, or c= 6oo, l= 50= 10, w= 6= 666. this is silo, or selo. i have no doubt it was the invocation. in the psalms called selah, hlc(s. thus asserts the learned and judicious godfrey higgins. the holie church of rome herself doth compare the incomprehensible generation of the sonne of god from his father, together with his birth out of the pure and undefiled virgine marie, unto the bees, which were in verie deede a great blasphemie, if the bees were not of so great valour and virt

K AMBER THE BASICS OF MAGICK

creative visualization. your artificial elemental is closely linked to you and your subconscious attitudes. it will generally not do things you think it cannot do. as in any magick, results relate to effort and belief. another way of looking at an artificial elemental is as an aspect of your personality (sub personality) which has been detached from you. invocation formal ritual usually involves the invocation (ritually calling up) of a god or goddess, spirit, or other entity. in this sense, magick is somewhat similar to pagan religion and witchcraft. however, we consider magick ritual a technique, not a religion. worship need not be involved. sometimes the invocation of an entity creates an artificial elemental. crowley says there are three different kinds of the basics of magick get any

KETAB E SIYAH

! the lord of hosts shall throw open the cataracts and release upon the earth a great deluge, drowning all the land beneath the swollen seas. in this you, noah, prophet of god, must aid us, the elohim hosts, for our power alone cannot pierce 250 to the earth beneath heaven to release the gates beneath the seas so that the mountains' peaks might be submersed beneath the waves. to you shall i teach the invocation by which this end might be wrought. before this is done, noah, that you and your family might endure and repeople the earth with a more noble race you must build for yourself a ship that shall be in length three hundred cubits that shall be in breadth fifty cubits that shall be in height thirty cubits. into this great vessel you shall install all your family that they might escape t

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ficials who happen to hold the positions representing the principles in man in any given lodge are necessarily able to function upon the planes to which they correspond; but it is to be understood that not only the nature-spirits, but also the strange half-conscious creatures which we have called elementals, existing on the downward arc of evolution on each of these levels, will and do respond to the invocation which is employed in this closely condensed formula of opening. the enumeration of the officials in answer to the earlier questions of the r.w.m. is in the nature of a call to attention- a call which reverberates through these different kingdoms of nature- and lets devas, nature-spirits and elementals know that an opportunity is about to be offered to them. for that, remember, is th

ervice, its association with t.g.g.o.t.u, the second member of the trinity, and the buddhic principle in man. 591. the prayer which is offered just before the lodge is declared open is that the craftsmen may be enlightened in the paths of virtue and of science, and the lodge is declared to be opened on the s c for the instruction and improvement of f.c.f.s. 592. it is of deep significance that in the invocation of this degree the r.w.m. uses for the logos the title of the grand geometrician. long ago plato said that god geometrizes, and a study of crystallography will show vividly how true that is with regard to the building up of beautiful mineral forms. in the higher kingdoms also the student finds the same wonderful evidence of order and regularity. indeed, the more deeply we study the

, standing so as to make a square with them. they exchanged certain signs as though in greeting, and then they again chanted and threw out lines of fire, so that the square was marked out in lines of golden light like the triangle. then the w.s.w. turned towards the w.j.w, and they chanted together, facing outwards at right angles to the line which joined them- facing south-west. they too chanted the invocation and repeated the movements which the r.w.m. and the w.j.w. had made before. again two angels appeared facing them and forming a square with them, and again the square was traced in lines of light. each time when an angel came a cry of welcome (h c b c b c h c) was raised by all present and some kind of salutation was given. 936. then the w.j.w. raised his arms and chanted an invocat

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

undertook an investigation into the hidden side of the sacraments of the catholic church, and published the results of that investigation in a book called the science of the sacraments. those who have read that book will remember that the shedding abroad of spiritual power is one great object of the celebration of the holy eucharist, and of other services of the church, and that it is attained by the invocation of an angel to build a spiritual temple in the inner worlds with the aid of the forces generated by the love and devotion of the people, and the charging of that temple with the enormous power called down at the consecration of the sacred elements. a somewhat similar result is achieved during the ceremonies performed by the masonic lodge, although the plan is not exactly the same, b

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

gh fasting and prayer, and to purify his magical tools. invocations, on the other hand, are used in religious ceremonies as well as in some magic rituals. they constitute an invitation to an entity to be present and to protect the rite. the details of such a ritual may vary, in that entities can the exorcist 85 be invoked by name, as well as by visual and sensory perceptions associated with them. the invocation of satan used by the original church of satan is contained in the satanic bible. it opens with the following words: in the name of satan, the ruler of the earth, the king of the world, i command the forces of darkness to bestow their infernal power upon me! open wide the gate of hell and come forth from the abyss to greet me as your brother (sister) and friend! grant me the indulgen

yss to greet me as your brother (sister) and friend! grant me the indulgences of which i speak! i have taken thy name as a part of myself! i live as the beasts of the field, rejoicing in the fleshly life! i favor the just and curse the rotten! by all the gods of the pit, i command that these things of which i speak shall come to pass! come forth and answer to your names by manifesting my desires! the invocation then continues with a long list of names that have been applied to the prince of darkness. the core of the ceremony which in the laveyan system is typically a lust, compassion, or destruction ritual immediately follows this invocation. see also curses; anton lavey;magic and magical groups for further reading: green,marian. the elements of ritual magic. longmead: shaftesbury, dorset

e sacrificed children. human beings are represented as being shut up in the cells within the body of the model, and are burned to death by the fires below (fortean picture library) 180 mr. bubbles case embodies the martinist occult/mystical tradition in north america. it is a ritual theurgic body that emphasizes purity of ritual, as well as the eucharist as the center of initiation, through which the invocation of angels and planetary spirits is made. spirit communication often takes place during the mass, when members of the clergy, who are clairvoyant, may have visions. during the mass a mystical language is perceived and spoken. the absolute, emanating the trinity, is viewed as the head of a gnostic hierarchical system. the trinity is the source of lucifer, the morning star, and sophia

century, a movement known as spiritualism was based on the consultation of spirits of the dead through s ances and mediums. spiritualism, being founded on what seemed to be a scientific methodology (the s ances, became the true religion to such reflective individuals as arthur conan doyle (creator of sherlock holmes. similarly, spiritism, which was developed in france by allan kardec, emphasized the invocation of spirit guides who could help with the healing of diseases that originated out of a spiritual need. in more recent times, especially in the occult/metaphysical/new age subculture, mediums have been redesignated as channels, who focus on delivering metaphysical information rather than messages from the dead. there are a number of religious movements that are based on the authority

LIBER HAD

it as the rood cross. 4. destruction of reason. 5. the falling of the heavens. 29. summary continued. preliminaries. these are the ethical practices to be accomplished. 1. the destruction of all unworthiness in one's self and one's surroundings. 2. fulness, almost violence, of life. 30. summary continued. preliminaries. these are the magick arts to be practised. 1. during the preparation, perform the invocations of the elements. 2. observe the feasts appointed by the a. a. 31. summary continued. the actual practice. 1. procure the suitable intoxication. 2. as nuit, contract thyself with infinite force upon hadit. 32. summary continued. the results. 1. peculiar automatic breathing begins. 2. a light appears. 3. samadhi of the two infinites within aspirant. 4. intensification of 3 on repetit

LIBER ALEPH

thou thyself make study with ardent affection; for therein lie many mysteries of practical wisdom in our magick art. and this is the wonder and beauty of this work, that for every man is his own palace. yea, this is life, that the secrets of our order are not fixed and dead, as are the formulae of the outer. know that in the many thousand times that i have performed the ritual of the pentagram or the invocation of the heart girt with a serpent, or the mass of he phoenix, or of the holy ghost, there has not been one time wherein i did not win new light, or knowledge or power or virtue, save through mine own weakness or error. t the book of wisdom or folly 109 de de sua femina olun, et de ecstasia pr ter omnia stubstantia (of his woman olun, and of the ekstacy surpassing all) y son, i am enf

LIBER CHANOKH

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

LIBER CLXV A MASTER OF THE TEMPLE

hem (i noticed this as a side issue. feet also became filled with life, etc. he had had some experience with pranic currents in his body liber clxv 153 before, in fact in 1910, but never so fully and completely. he then reported this, and his general progress, to fra p.a. in july, he received a letter from fra p.a, saying that he had now arrived at a stage when he might undertake an operation for the invocation of adonai,6 which would require six weeks work, the last twelve days of which must be in complete retirement. at first he could see no possible way to undertake this, owing to (1) family affairs (2) office work (3) lack of money. he determined however to go ahead in spite of apparent obstacles, and duly made a start at midnight, august 31. from that time until september 18th he was

sult. by the time a man has made 671 entries in his magical record (as frater v.i.o. did during those six weeks) and each of those entries has a direct bearing on the matter in hand, he is bound to have produced a state of mind somewhat different from normal consciousness (it is interesting to note that 671, by a curious coincidence, is the numeration of adonai, spelt in full, the central idea of the invocation) 6 no man has the right to make the slightest suggestion to another as to when he should or should not undertake this critical and central operation. to interfere in any way between a man and his holy guardian angel is the most intolerable presumption. o.m. the equinox 154 we shall not enter into the details of the various practices he performed during this period, but we may mentio

on (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still, with a feeling of absolute calm and control, and i wait

LIBER DCCCLX JOHN ST

my impenetrable calm. 10.50. i have spent half an hour wandering in the musee du luxembourg. i now sit down to meditate on this new ritual. the following, so it appears, should be the outlines.damn it, i fve a good mind to write it straight off.no! i.ll be patient and tease the spirit a little. i will be coquettish as a spanish catamite. 1. death summons life and clears away all other forces. 2. the invocation of the word. death consecrates life, who in her whirling dance invokes that word. 3. they salute the word. the signs1 and m..m2 must be a chorus, if anything. 4. the miraculous appearance of iacchus, uninvoked. 1. the 3 questions.3 2. the 4 ordeals. warning and comfort as an appeal to the officers. 3. the threshold. 1 [the signs in ritual 671 are the signs of horus (the enterer) and

position, hoping to feel rested and fit by midnight. the incense has arrived from london; and i feel its magical effects most favourable. o creature of incense! i conjure thee by him that sitteth upon the holy throne and liveth and reigneth for ever as the balance of righteousness and truth, that thou comfort and exalt my soul with thy sweet perfume, that i may be utterly devoted to this work of the invocation of my lord adonai, that i may fully attain thereto, beholding him face to face.as it is written .before there was equilibrium, countenance beheld not countenance..yea, being utterly absorbed in his ineffable glory.yea, being that of which there is no image either in speech or thought. john st. john 59 10.55. what a weary world we live in! no sooner am i betrayed into making a few fl

LIBER GRADUUM MONTIS ABIEGNI

guardian angel h are the same document; it is not clearly delinated in the equinox publication, but the obvious cut-off point would be from gand thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel. h through to g. so that he shall come at last into the city of the pyramids. h the instruction is printed as gliber viii: the ritual proper to the invocation of augoeides h in equinox iv (1, including the two paragraphs previous to gand thus shall he do. h and the two paragraphs following g. into the city of the pyramids. h and with paragraph numbers addheliber had svb figvra dlv v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite with

LIBER HAD

cross. 4. destruction of reason. 5. the falling of the heavens. 29. summary continued. preliminaries. these are the ethical practices to be accomplished. liber h a d 6 1. the destruction of all unworthiness in one.s self and one.s surroundings. 2. fulness, almost violence, of life. 30. summary continued. preliminaries. these are the magick arts to be practised. 1. during the preparation, perform the invocation of the elements. 2. observe the feasts appointed by the a a. 31. summary continued. the actual practice. 1. procure the suitable intoxication. 2. as nuit, contract thyself with infinite force upon hadit. 32. summary continued. the results. 1. peculiar automatic breathing begins. 2. a light appears. 3. samadhi of the two infinites within aspirant. 4. intensification of 3 on repetitio

LIBER LXVII THE SWORD OF SONG

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

ne, by a qabalistic formula, to spell out the spirit.s name. i need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. if, then, i say, with solomon .the spirit cimieries teaches logic. what i mean is .those portions of my brain which subserve the logical faculty may be stimulated and developed by following out the process called .the invocation of cimieries. and this is a purely materialistic rational statement; it is independent of any objective hierarchy at all. philosophy has nothing to say; and science can only suspend judgement, pending a proper and methodical investigation of the facts alleged. unfortunately, we cannot stop there. solomon promises us that we can (1) obtain information (2) destroy our enemies (3) unde

LIBER LXXVIII

ss, etc. iii the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes invoked, as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine auth

LIBER SAMEKH

ewhere beyond the tanarian hills) 2003 last revised and correct 07.07.2004. please report errors to dancingstar93@hotmail.com text of crowley material c ordo templi orientis jaf box 7666 new york ny 10116 u.s.a. liber samekh thevrgia g o e t i a s v m m a (congressvs cvm damone) svb figvra dccc official publication of a a class d for the grade of adeptus minor 3 point i evangelii textus redactus. the invocation magically restored, with the significance of the barbarous names etymologically or qabalistically determined and paraphrased in english. section a. the oath. 1. thee i invoke, the bornless one. 2. thee, that didst create the earth and the heavens. 3. thee, that didst create the night and the day, 4. thee, that didst create the darkness and the light. 5. thou art asar un-nefer1( gmys

the gpreliminary invocation of the goetia h although its only connection with the goetia derives from that publication (and possibly from private magical work by crowley, bennett and others in which the two were combined. there is no evidence that the gbornless one h ritual in itself was an official g.d. paper; it may have been, but the evidence normally adduced for this, the gbornless ritual for the invocation of the higher genius h printed by israel regardie in vol. iii of the golden dawn, was compiled by regardie himself from the versions published by crowley, incorporating elements of other g.d. rituals, as regardie himself clearly stated in his ceremonial magic. according to his diaries published in equinox vol. i, crowley used this ritual for various purposes in private magical work

satisfactorily, he prostrates himself in adoration. when consciousness begins to return, he uses the final formula to raise that consciousness in the shivalingam, springing to his feet at the moment of uniting himself with it, and lastly uttering that supreme song of the initiate beginning: gi am he, the borneless spirit, having light in the feet; strong, and the immortal fire! h (thus performed, the invocation means about half an hour of the most intense magical work imaginable.a minute of it would represent the equivalent of about twelve hours of asana (crowley, gthe temple of solomon the king h, equinox i (8, pp. 18-19) copious ms annotations to the gpreliminary invocation h are extant, in (a) crowley fs personal vellum copy of the goetia and (b) a copy of the regular edition into which

ox of the gods. parts i and ii reprinted as book 4. parts i-iii reprinted as magick (book 4 parts i-iii) parts i-iv reprinted as magick: book 4 parts i-iv 6. gliber o vel magus et saggita sub figura vi h: in equinox i (2, appendix vii of book 4, part iii and gems from the equinox. 8. gliber viii. h originally part of liber 418, q.v. extracted and printed in equinox iv (1) as gthe ritual proper to the invocation of augoeides. h 13. gliber graduum montis abiegni sub figura xiii, a syllabus of steps on the path. h in equinox i (3, iv (1) and gems from the equinox. 58. an article on the qabalah which formed part v of gthe temple of solomon the king. h in equinox i (5; reprinted in the qabalah of aleister crowley under the spurious title ggematria. h 65. gliber lxv: liber cordis cincti serpente

black magic and of pacts, including the rites and mysteries of goetic theurgy, sorcery and infernal necromancy. london: 1898. second edition as the book of ceremonial magic, london: rider, 1911; reprinted new hyde park, ny: university books, 1961; secaucus, nj: citadel, 1973; ware, herts: wordsworth editions, 1995 (as the wordsworth book of spells. 51 endnotes liber samekh 1 the goetia version of the invocation has gosorronophris h( fosoronnwfrij) which in any case is generally regarded as a greek corruption of asar un-nefer( gosiris the beautiful h, as the standard early 20th-century transliteration went. see also crowley fs remarks on this line in point ii. 2 the goetia version has giabas h( fiabaj. besz (bec) is a coptic spelling of the dwarf-god bes, as employed in the golden dawn, whe

LIBER XCV THE WAKE WORLD

me to you. so i made up a pretty poem to say every time i woke up, for you see i am a very sleepy girl, and dream ever so much about the other children; and that is a pity, because there is only one thing i love, and that is my fairy prince. so this is the poem i did to worship the ring, part is in words, part is in pictures. you must pick out what the pictures mean, and then it all makes poetry. the invocation of the ring adonai! thou inmost d, self-glittering image of my soul strong lover to thy bride.s desire, call me and claim me and control! i pray thee keep the holy tryst within this ring of amethyst. for on mine eyes the golden! hath dawned; my vigil slew the night. i saw the image of the one; i came from darkness into l.v.x. i pray thee keep the holy tryst within this ring of ameth

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ian world tree, yggdrasil--the sprig of acacia--the juice of the grape--the magical powers of the mandrake. 93 stones, metals, and gems prehistoric monuments--the tablets of the law--the holy grail--the ages of the world- talismanic jewels--zodiacal and planetary stones and gems. 97 ceremonial magic and sorcery the black magic of egypt--doctor johannes faustus--the mephistopheles of the grimores--the invocation of spirits--pacts with demons--the symbolism of the pentagram. 101 p. 8 the elements and their inhabitants. the paracelsian theory of submundanes--the orders of elemental beings--the gnomes, undines, salamanders, and sylphs--demonology--the incubus and succubus- vampirism. 105 hermetic pharmacology, chemistry, and therapeutics the healing methods of paracelsus--palingenesis--hermeti

five sephiroth should be engraved upon the handle, as shown. the blade itself should have the word malchut upon one side and quis ut deus upon the other. the sword should be consecrated on sunday. click to enlarge a magic circle. from the complete book of magic science (unpublished. the above figure is a complete and faithful representation of a magic circle as designed by medi val conjurers for the invocation of spirits. the magician accompanied by his assistant takes his place at the point formed by the crossing of the central lines marked magister. the words about the circle are the names of the invisible intelligences, and the small crosses mark points at which certain prayers and invocations are recited. the small circle outside is prepared for the spirit to be invoked, and while in

ntained by the aid of a mysterious universal life force which is the common property of all creatures, the black magician often becomes an occult vampire, stealing this energy from others. according to medi val superstition, black magicians turned themselves into werewolves and roamed the earth at night, attacking defenseless victims for the life force contained in their blood. modus operandi for the invocation of spirits the following condensed extract from an ancient manuscript is reproduced herewith as representative of the ritualism of ceremonial magic. the extract is from the complete book of magic science, an unpublished manuscript (original in the british museum, with pentacles in colors, mentioned by francis barrett in his magus "opening prayer "omnipotent and eternal god who hath

e of thy spirits of the order of jupiter, one of the messengers of zadkiel whom thou hast appointed governor of thy firmament at the present time, most faithfully, willingly, and readily to show me these things which i shall ask, command or require of him, and truly execute my desires. nevertheless, o most holy god, thy will and not mine be done through jc, thine only begotten son our lord. amen "the invocation [the magician, having properly consecrated his vestments and utensils and being protected by his circle, now calls upon the spirits to appear and accede to his demands "spirits, whose assistance i require, behold the sign and the very hallowed names of god full of power. obey the power of this our pentacle; go out your hidden caves and dark places; cease your hurtful occupations to

MASTERING WITCHCRAFT

ty and aid! again circumambulate the circle clockwise at this point, returning to the east as before to continue: by satandar and asentacer i conjure thee o thou great and holy vassago! vassago! vassago! who knowest the secrets of elanel who ridest on the wings of the wind, and art endowed with superlunary motion, do thou descend and be present i pray thee. circumambulate yet once more and finish the invocation: by satandar and asentacer i conjure thee thrice three times, vassago! vassago! vassago! to descend and appear to us within this glass speaking secrets of truth and understanding. then return to the west of your altar table, facing east, and place the sigil in the triangle under the speculum or show stone on its stand. at this point you must seat yourself comfortably in front of the

your deep mind into activity, may in fact only succeed in lulling it back to sleep. the redeeming qualities of the process, however, lie in its firm basis in witch principles, with its invocations of the powers of the earth, moon, and star earendel, with the moon representing the lady as initiator of desire. incidentally, i omitted to mention but by now it should go without saying, when you utter the invocation to the star mentally summon up your mercury symbolism from chapter 3, and when you invoke the moon, concentrate on habondia and her attendant images. for the earth, which i will deal with in the next chapter, summon up in your mind's eye an image of all growing things; of plants and mosses and great ancient forests, of the smell of peat and loam; the darkness of cellars and caves, t

ner that the sides parallel the one on your altar covering. again, you may mark this great triangle out with white masking-tape beforehand if you wish. when you have drawn the triangle, place the athame back on the altar in the small triangle alongside the modelling materials and hair. these preparations should be sufficient to have alerted your deep mind, so you can now begin the spell, chanting the invocation to cenunnos at each side of the altar and again anointing it with a dab of wine from your chalice. now when the cold shivers on your spine inform you that the horned one is indeed present, take the clay or wax and mould it into a doll whose features resemble your victim's as closely as you can manage. a bought doll is a very poor substitute, although some witches do use them- half t

ing form burning in its centre! io evohe [pronounced "eee-ooo, aah voh aiee] blessed be! the leader must then circle the balefire three times south-ways, halting again in the east. at this point, the high priestess should prostrate herself to the west upon the ground. she must pound with her flat hand thrice three times upon the earth (thrice for each utterance of the goddess' name) as she chants the invocation of the earth: hertha (three blows) hertha (three blows) hertha (three blows) mother of mankind, hail to thee, great mother! be fruitful in god's embrace! be filled with food for the use of men! the coven should likewise repeat this chant, feeling the answering earth tremble beneath them as they beat upon it. while they do this, the high priestess should crumble a sabbat cake in her

witch symbolism refers it to the glass castle of the north, caer arrianrhod, and the corona borealis. accompanying the music of the meeting dance, which may be recorded or played on a variety of instruments to be discussed later, wild cries of "eee-ooo aah voh aiee" are often given by the members of the coven as they whirl ecstatically, usually after the words of a chant such as one adapted from the invocation of hertha from chapter 5, or if the coven be a solely goddess-oriented variety, the following traditional one: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who giveth birth to him; it is the lord of life who is born again. darkness and tears are set asi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

akes care of our preservation; these are called genii, who are elementary like us, and who are more ready to render service to those whose temperament is conformed to the element which these genii inhabit; for example, shouldest thou be of a fiery temperament, that is to say sanguine, thy genius would be fiery and submitted to the empire of ba l. besides this, there are special times reserved for the invocation of these spirits, in the days and hours when they have power and absolute empire. it is for this reason that thou wilt see in the following tables to what planet and to what angel each day and hour is submitted, together with the colours which belong unto them, the metals, herbs, plants, aquatic, a rial, and terrestrial animals, and temple incense, which are proper to each of them

hly effect the operations of this art, thou shouldest perform them not only on the hours but on the days of the planets as well, because then the experiment will always succeed better, provided thou observest the rules laid down later on, for if thou omittest one single condition thou wilt never arrive at the accomplishment of the art. for those matters then which appertain unto the moon, such as the invocation of spirit, the works of necromancy, and the recovery of stolen property, it is necessary that the moon should be in a terrestrial sign, viz: taurus, virgo, or capricorn. for love, grace, and invisibility, the moon should be in a fiery sign, viz: aries, leo, or sagittarius. book one page 15 for hatred, discord, and destruction, the moon should be in a watery sign, viz: cancer, scorpi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

and sanctified in the name of god almighty. may the holy spirit of god grant protection and virtue unto those who use incense and may the hostile and evil spirit and phantom never be able to enter therein, through the ineffable name of god almighty. amen. o lord, deign to bless and to sanctify this sacred incense so that it may be a remedy unto mankind for the health of body and of soul, through the invocation of thy holy name. may all creatures who receive the odour of this incense and of these spices receive health of body and of soul, through him who hath formed the ages. amen. after this thou shalt sprinkle the various spices with the water of the art, and thou shalt place them aside in a piece of silk as in other cases, or in a box destined for the purpose, so that thou mayest have t

thou shalt kindle a fire of fresh incense, in an incense burner, and the incense being lighted thou shalt say over it as follows, before putting the spices beside the incense burner: the exorcism of the fire. i exorcise thee, o creature of fire, by him through whom all things have been made, so that every kind of phantasm may retire from thee, and be unable to harm or deceive in any way, through the invocation of the most high creator of all. amen. the key of solomon page 106 bless, o lord all-powerful, and all-merciful, this creature of fire, so that being blessed by thee, it may be for the honour and glory of thy most holy name, so that it may work no hindrance or evil unto those who use it. through thee, o eternal and almighty lord, and through thy most holy name. amen. this being done

hat it may work no hindrance or evil unto those who use it. through thee, o eternal and almighty lord, and through thy most holy name. amen. this being done, thou shalt put the spices upon the fire, and make what perfumes and suffumigations thou requirest. over fumigations of evil odour thou shalt say: adonai, lazai, dalmai, aima, elohi, o holy father, grant unto us succour, favour, and grace, by the invocation of thy holy name, so that these things may serve us for aid in all that we wish to perform therewith, that all deceit may quit them, and that they may be blessed and sanctified through thy name. amen. book two page 107 chapter xi. of the water, and of the hyssop. if it be necessary to sprinkle with water anything required in the art it should be done with a sprinkler. prepare a cens

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ps the greatest argument we possess, pushed to its extreme, against the advaitist theories. 5 thought is a secretion of the brain (weissmann. consciousness is a function of the brain (huxley. willed, and their cause is the series of real phenomena, called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operatio

e, by a qabalistic formula, to spell out the spirit s name. i need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. if, then, i say, with solomon: the spirit cimieries teaches logic, what i mean is: those portions of my brain which subserve the logical faculty way be stimulated and developed by following out the processes called the invocation of cimieries. and this is a purely materialistic rational statement; it is independent of any objective hierarchy at all. philosophy has nothing to say; and science can only suspend judgment, pending a proper and methodical investigation of the facts alleged. unfortunately, we cannot stop there. solomon promises us that we can (1) obtain information (2) destroy our enemies (3) under

by his king, and cannot come; and if it be so, invocate the king as here followeth, to send him. but if he do not come still, then thou mayest be sure that he is bound in chains in hell, and that he is not in the custody of his king. if so, and thou still hast a desire to call him even from thence, thou must rehearse the general curse which is called the spirits chain. here followeth, therefore, the invocation of the king:32 the invocation of the king. o thou great, powerful, and mighty king amaimon, who bearest rule by the power of the supreme god el over all spirits both superior and inferior of the infernal orders in the dominion of the east; i do invocate and command thee by the especial and true name of god; and by that god that thou worshippest; and by the seal of thy creation; and

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

ruling the day only shows up in the seals when a sign it rules is rising at the beginning of an hour. to invoke the angel of the hour, the magician is instructed to lay the seal upon the table of practice. but he lays it upon the sigil of the planet ruling the rising sign, not upon the sigil of the planet ruling the day and hour according to the cabalistic system of hours. ars paulina 23 further, the invocation used makes no mention of the cabalistic ruler of the day and hour. it does mention elements of the seals, and also refers to the angels rays; this term is frequently used in medieval documents when discussing the action of the planets on the world, but i have never seen it used in relation to the cabalistic system of attributes. so every symbolic and operational element of this magi

MICHAEL FORD BOOK OF CAIN

just as set-an of egypt, that i shall dwell in the places of the earth lest seen, but in this path one may find me. by forest or desert some may call me, and i may answer calls of initiation into the circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twilight and realm of ghosts. the other hand is the

MICHAEL FORD WITCHMOON

d. the sigil was painted and drawn on both a parchment and a back drop for the altar, giving an ominous direction for the rite, submerged in the applications of astral vampirism. we were invoking the hidden vampiric aspects of the subconscious, given form by our collective will and focus. we sought to bring forth a spirit fueled by blood, from which i gave the offering of will. towards the end of the invocations, one of the magickians became ill and had to exit the chamber, while the other persisted on with my mantras. before i had completed the other had decided this was not for him and remained silent, no further offering in the ritual. i had to close and banish extensively, for such forces remain powerful if not invoked properly and such disruptions were adding towards the demons growth

good fight. baphomet holds higher initiation within luciferian magick, from which shall not be revealed here. baphomet may also be considered the god of knowledge, bringing the balance between the aspects of satan (earth mastery, lord shaitan) and lucifer (air, astral projection/mastery) and the unity of the twin aspects of lilith (earth, night and witchcraft) and babalon (fire, high magick art. the invocation to baphomet is a lunar/solar opening to the mysteries of the night side and the fleshing day side. 71 71 invocation of baphomet "o fire of the black one, illuminate by thy dark presence, let my strength come forth. i am stripped and defaced, to reveal the true self, and its ever changing essence which truth may not be rendered without falsehood. from sabbath flame to witching mire

ade on the ground, around seven feet in diameter, large enough for one to move about in. this circle should be made counter clock wise and consecrated with the dagger. it is advised that the altar be near this circle, so that one is able to still physically touch the objects on it if necessary. the dagger should be held towards the werewolf sigil which was made earlier, and the following recited: the invocation "hail, hail, hail great wolf spirit, hail! i invoke thee, o mighty shade within this circle i have made. make me thy werewolf strong and bold 117 117 dreams of terror and lust, behold! grant me a figure strong, tall and spare: with speed of the elk, the claws of a bear; the poison of snakes, the wit of a fox; the stealth of the wolf, the strength of an ox; the jaws of the tiger, the

elemental with whom i have worked for several years. this elemental was discovered and charged back around 1997 during some of my goetic rituals in my old flat with my sister shanna. i was working through a number of elementals during those months and found the description of marchosias to be most colorful to my individual taste. i traced the sigil and gave a sacrifice of blood and sexual fluid, the invocations were repeatedly sounded until i felt the surge of lycanthropic energy enrapture my very being! this demonic servitor, to whom i gave new life, was now within me. i understood every particle of its essence. i felt the empathy between his nature and mine. i have always been close to lycanthropy, accepting and studying my own animalistic desires, here was a spirit whose nature was pre

ng twice. do not harm one animal in this working, it is of utmost importance to give the lunar intelligence birth and connection through your own blood, to prevent the spirit from obtaining desires alien to your purpose. the circle should be inscribed with the names: lilith- hecate- kali- babalon a dagger and sword should be present as well as the chalice. salt should be formed in a circle around the invocation area, to ensure no escape for the spirit. red and purple candles should be placed around the circle as well. warlock (holding athame) elder gods of stellar forces, i invoke a great dragon burning with the fires of mars within my very body, prepare me for the purity of this work. witches sabbat goat, god of life and energy, brother of pan. i invoke thee gods of lust and life within m

f the other states of self induced trance shall prove helpful in the contact of such spirits. the binding "daemon and spirits of the spaces of non-being, vampires of the ghost spaces long forgotten i have evoked thee here by my word and will, and i charge that you must remain within this circle. to not move from it for any reason, save to be damned to nothingness and the loss of all vital energy" the invocation "oh mighty rehctaw, that which exists between the shades of time i do invoke thee within my opening self: arise within every aspect of my being for we are as one. i shall traverse the spheres of the qlipoth and take on the flesh of the vampire and ghost so it shall be" the wizard shall now enter a gnosis state in which rehctaw, the great watcher, has taken the reverse form. to assum

MICHAEL WYNN THE SOUL TRAVELERS

t, which often represents god (the light. it isn t uncommon for names of power, such as the names of god, arch-angels, and angels to be uttered while these symbols are drawn. like in the middle pillar ritual in chapter 2, these special names are often vibrated, rather than spoken in a plain manner. although opening rituals can come loaded with needless pageantry, the core of the opening ritual is the invocation. here a distinction must be drawn, because the word invocation has 2 meanings in magic. the first is the activation of a certain type of energy, which is the case for the recently mentioned hexagrams and pentagrams; it is this type of invocation that the opening ritual contains. the second type of invocation is directing a spirit into the magician, allowing this spirit to, at least

drawn, because the word invocation has 2 meanings in magic. the first is the activation of a certain type of energy, which is the case for the recently mentioned hexagrams and pentagrams; it is this type of invocation that the opening ritual contains. the second type of invocation is directing a spirit into the magician, allowing this spirit to, at least partially, possess the practitioner. after the invocation of the opening ritual, the magical program is now listening for instruction. at this point the magician may choose one of many paths. he may decide to--michael wynn's "the soul travelers" 55 question the spirit by evoking it into visible form, or into a mirror. to evoke a spirit is to draw it into the ritual space, but not into the bodies and minds of those present. the magician may

MICHAEL W FORD NOX UMBRA

ing of self under the activity of encircling belief into tangible form. one should prepare for the ritual of arezura by a deep introspection, becoming aware of what you wish to achieve and become. you master the self through the entry and exploration of the gates of hell- it is also the meeting place of sorcerers, witches and daevas (demons) of the fiery darkness. it is where dreams become flesh. the invocation- facing the north, the direction of arezura i summon thee, gateway of arezura that you shall open forth to me hail unto thee ahriman, lord of flame and shadow dweller in the dark places of the earth lord and creator of wolves, serpents and toads. as the night comes forth, you shall attend through me i open these gates as the gathering place of the dream, that in 8 nights shall i bec

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

witch, to encircle the self in the holy fire of samael and lilith, those who rebelled from the natural order (right hand path= death of being) to bring man and woman intelligence, being known as the black flame. the magician speaks the word of making to become as a god himself; cain is born from the union of the dragon and harlot. the illustrations of azothoz provide a powerful interplay between the invocations and the placement of the actual drawings in the tome. there are 13 illustrations of the grimoire, each holding a focus of the luciferian gnosis is some way or another. the spirit of azothoz beholds the eye of set or saturnus, the adversary. this eye is surrounded by flame, and is at first glance a serpent s eye. this is the wisdom driving sigil of the discovery of dreaming and waki

wards the higher articulation of being. as azothoz deals with the magickal transformation of being, the ensorcelment of self in the circle of cain and lilith, the further exploration of the watchers are given in the tracts the sun and the moon. each presents the developmental process of the witchblood propagated by the watchers who in spirit and dream bring knowledge to those who may invoke them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which holds the sorcerer in isolation. one should seek the black eagle in dream, in those areas not conceptually noted from which shadows may hide. it is the initiatic guide which grants the knowledge of the darkness in the self. the focus and essence of azothoz lies in dreami

MOTTA MARCELO THE COMMENTARIES OF AL

hard cases make bad law) 38. a feast for the three days of the writing of the book of the law. this is april 8th, 9th, and 10th, the feast beginning at high noon. 39. a feast for tahuti and the child of the prophet secret, o prophet! this particular feast is of a character suited only to initiates. 40. a feast for the supreme ritual, and a feast for the equinox of the gods. the supreme ritual is the invocation of horus, which brought about the opening of the new aeon. the date is march 20. the equinox of the gods is the term used to describe the beginning of a new aeon, or a new magical formula. it should be celebrated at every equinox, in the manner known to neophytes of the a:.a. 41. a feast for fire and a feast for water; a feast for life and a greater feast for death! the feasts of fi

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

as accepted as pure and perfectly orthodox during the middle ages, when it was even even professed by the church. the proof of the transmission of these rites in their iniatory and the corporative masonry of great britain 183 christian sense is perhaps discernable in john pennel's book, the constitution of the free-masons, published in dublin in 1730. for the reception of a journeyman, we find in the invocation that opens the lodge the following characteristic phrases "we beseech your blessing, o lord, on our present enterprise. grace [our new brother] with your divine wisdom so that he may be capable of comprehending, by means of the secrets of masonry, the mysteries of piety and christianity" organization of the english guilds each profession had its guild or mystery in every large city

PATRON OF SORCERY

tions in demotic and greek magical papyri that have come into our hands (robert k. ritner, the mechanics of ancient egyptian magical practice, chicago: university of chicago, 1993, p. 219. we thus have cause to think that these papyri reflect authentic temple practice, and that priests of egypt under greek and roman rule performed such rites until the temples were shut down. whether this includes the invocation of set for aggressive magic, under temple auspices, is an open question. however diabolized set ma y have become in the final days of ancient egypt, the papyri show that his esteem among magicians survived the destruction of his temples and images. the spells of the theban cache found their way onto curse tablets in rome, athens and jerusalem. details and comparisons of the papyri a

PHOSPHORUS

m sufi lore (azazel iblis) to the middle ages to modern times. what is the essence of lucifer and how is it recognized in you. study of shaitan (satan) the adversary and how the adversary relates to our own self-initiation. the forms of shaitan and how we commune with this force. a minimum two page essay (with or without artwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan. 6 2. vox sabbatum the book of the witches sabbat. this is a grimoire which simplifies and lays a foundation for the witches sabbat as an initiatory practice. 3. the goetia luciferian edition. this encircles the practice of ceremonial magick as a means of self-initiation through both high and low sorcery. one must grow familiar with the avenues of self control as the enco

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ceremony, the whole system has as its objective the bringing down of the light. for it is by that light that the golden banner of the inner life may be exalted; it is in light where lies healing and the power of growth. some vague intimation of the power and splendour of that glory is first given to the 24 the golden dawn aspirant in the neophyte grade when, rising from his knees at the close of the invocation, the light is formulated above his head in the symbol of the white triangle by the union of the implements of the three chief officers. by means of the adeptus minor ritual, which identifies him with the chief officer, he is slain as though by the destructive force of his lower self. after being symbolically buried, triumphantly he rises from the tomb of osiris in a glorious resurre

dundant and verbose, of the occult knowledge that one of the chiefs possessed at that time. in one sense, of course, what those critics claim is perfectly true. the principal formulae and teaching are concealed in the preliminary neophyte grade and that of adeptus minor. it is the development of the ideas in these ceremonies which constitutes the great work- the disclosure of the essence of mind, the invocation of the higher genius. these, however, are the high ends and the final goals of the mystic term. notwithstanding his limitations these are ultimates to which every man mist work. meanwhile, in orzer to render that attainment possible in its fullest sense, several important matters require attention. the personality must be harmonised. every element therein demands equilibriation in o

ission is just as well. for recent years have seen a great deal of meticulous attention paid to this study by sincere and honest researchers, and there have been published many first-rate books explaining its intricacies. all that the order demands of the adeptus minor is that he should be able to draw up a map showing the position of planets and signs, preparatory to certain operations requiring the invocation of zodiacal forces. tattwa vision requires but little mention in this place, for full instructions in this technical method of acquiring clairvoyance may be seen a later volume. they are comviled from a number of documents and verbal instructions obtainine within the ordlr. since these oral "tid-bits" and papers were very scattered, it hasvbeen found necessary to reorganise the whol

respondences and attributions have been thoroughly memorised and what is more, understood, and when the meditations have been performed. this likewise is another matter upon which too much emphasis cannot be laid. above all, the pentagram and hexagram rituals should be committed to memory so that no effort is required to recall at a moment's notice the points or angles of these figures from which the invocation of a certain force commences. short ceremonies should be devised having as their object the frequent use of these lineal figures so that they become a part of the very manner in which the mind works during ceremonial. after some time has elapsed, and after considerable experience with the more simple consecration formulae, the student feeling more confident of himself and his ritual

e power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings. the officers now form a hexagram round the altar. hiereus holds his sword in his right hand, the banner of the west in his left. all the okicers except hierophant kneel down. candidate is assisted to kneel. hierophant stands, raising his hands, holding sceptre and banner for the invocation as follows. lord of the universe- the vast and the mighty one! ruler of the light and of the darkness! we adore thee and we invoke thee! look with favour on this neophyte who now kneeleth before thee. and grant thine aid unto the higher aspirations of his soul, so that he may prove a true and faithful frater neophyte among us. to the glory of thine ineffable name. amen! all rise, ca

e rays of all or several of the planets into action at the same time, thou shalt discover their quarter in the heavens for the time of working, and thou shalt trace the general lesser invoking ritual of the hexagram, but not differentiated for any particular planet, and then thou shalt turn to the quarters of the respective planets and invoke their forces as before laid down; and banish them when the invocation is finished, and conclude with the lesser banishing ritual of the hexagram. and ever remember to complete the circle of the place wherein thou workest, following the course of the sun. diagram of the lotus wand diagram 16 white i 1 t% red red-orange orange amber yellow yellow-green emerald green-blue blue indigo violet crimson black diagram 17 lotus flower from above: centre: orange

and say: 0 harpocrates, lord of silence, who art enthroned upon the lotus. twenty-six are the petals of the lotus, flower of thy wand. 0 lord of <43> creation, they are the number of thy name. in the name of yod he vau he, let the divine light descend! 15. facing consecutively the quarter where each sign is according to the horay figure for the time of working, repeat in each of the 12 directions the invocation which follows, using the appropriate divine and angelic names and letters for each specially. begin with aries, hold the wand at the appropriate coloured band, and in the left hand the element, from off the altar, which is referred to the particular sign and say (this for aries) the heaven is above and the earth is beneath. and betwixt the light and the darkness the colours vibrate

nce of the works of the magic of light. 18. wrap the wand in silk or linen. 19. purify the room by water and by fire as at first. 20. perform reverse circumambulation. 21. standing at west of altar, face east, and recite: in the name of yeheshuah, i now set free the spirits that may have been imprisoned by this ceremony. 22. preferably, perform the lesser banishing ritual of the pentagram. 2 <44> the invocation to the forces of the s signs of the zodiac p s 3 a permutation hebrew tribe of sign of name letter israel angel colour aries taurus gemini cancer leo virgo libra scorpio sagittarius capricorn aquarius pisces yod yod yod heh heh heh vau vau vau heh heh heh heh heh vau vau vau heh heh heh yod yod yod heh vau heh heh heh yod vau yod heh heh heh vau yod heh vau heh yod heh yod heh yod h

grams and other symbols. consecration ritual of sword prepare: chamber, central altar draped in black, red cross and white triangle, rose and incense, cup and water, lamp, plate and salt. white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak and lamen. an invocation to mars and geburah. an astrological figure to show position of mars at the time. in wording and formulating the invocation to the forces of geburah, force and strength are to be specially requested. 1. place the sword upon altar, hilt to east near incense, point to west near water. 2. take up lotus wand by black part. 317 318 the golden dawn: volume 111 book four 3. stand at west of altar, facing east. 4. say: hekas hekas esti bebeloi. 5. take up cup and purify with water sprinkling to e. s. w. n. 6. sa

erewith to use it aright and may the powerful angels of the order of seraphim scorch with their flames the feebleness of purpose which would hinder my search for the true light. 19. then trace in the air, slowly, above sword, and as if standing upon it, thelnvoking hexagram of mars. do this with the lotus end, still holding the white band. 20. next trace over the sword the letters of the names in the invocation and their smeral sigils <65> 21. put down wand. 22. take up cup and purify new sword with water, making cross upon it; put down cup. 23. take up lncense and wave it over new sword. the magic sword 319 24. take up new sword and with it perform the lesser invoking ritual of the hexagram and also trace the lnvoking hexagram of mars, repeating ararita and elohim gibor. 25. lay down swor

now consecrate this magical (name implement. confer upon it the utmost occult might and virtue of which thou mayest judge it to be capable inall works of the nature of (name element) so that in it i may find a strong defence and a powerful weapon wherewith to rule and direct the spirits of the elements" 13. still with the sword, trace in the air over the implement the hexagram of saturn, and read the invocation to the six seniors "ye mighty princes of the (name quadrangle) quadrangle, i invoke you who are known to me by the honourable title, and position of rank, of seniors. hear my petition, oh ye mighty princes, the six seniors of the (same point) quarter of the earth who bear the names of: 7 laidrom alphctga auinor ahmlicv lzinopo liiansa a habioro ahaozpi aaozaif avtotar htmorda hipotg

s- either as in the neophyte ceremony or as in the opening by watch-tower- clears a space for working which is amply protected. this procedure suffices for most operations, though in evocation the greatest precautions and protections are necessary, and these are afforded by the presence of the circle and divine names. a great deal of attention should be paid to that part of the ceremony demanding the invocation of the higher. success herein spells success for the entire ceremony. that is, there should be a clear consciousness of the presence of the divine force coursing through the operator. he should become aware of the awakening of a titanic force within him. it is an unmistakable sensation. so strong and powerful can this become, that at times it may almost seem to be a physical one. if

en. c-the names and formulae to be employed. d-the symbol of the whole evocation. e-the construction of the circle and the placing of all the symbols, etc, employed, in the places properly allotted to them; so as to represent the interior of a g. d. temple in the enterer, and the purification and consecration of the actual piece of ground or place, selected for the performance of the evocation. f-the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein, in proper colours, is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force to be further directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evok

elesma or material basis. e-in telesmata, the selection of the matter to form the telesma; the preparation and arrangement of the place. the drawing and forming of the body of the telesma. in natural phenomena the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of water, a flame of fire, a pentacle, or the like. f-the invocation of the highest divine forces, winding a black cord round the telesma or material basis, covering the same with a black veil, and initiating the blind force therein. naming aloud the nature of the telesma or operation. g-the telesma or material basis is now placed towards the west, and duly consecrated with water and fire. the purpose of the operation, and the effect intended to be p

de; if a flame of fire, it shall be extinguished; or if a vial containing air, it shall be opened and after that well rinsed out with pure water. 111. v n- invisibility a-the shroud of concealment. b-the magician. c-the guards of concealment <172> d-the astral light to be moulded into the shroud. e-the equation of the symbols in the sphere of sensation. 388 the golden dawn: volume iii book five f-the invocation of the higher; the placing of a barrier without the astral form; the clothing of the same with obscurity through the proper invocation. g-formulating clearly the idea of becoming invisible. the formulating of the exact distance at which the shroud should surround the physical body. the consecration with water and fire, so that their vapour may begin to form a basis for the shroud. h

REGARDIE TALISMANS

eved by means of a practical example. let us assume that in the critical analysis of my characterstructure, i find that i am on the whole sombre, serious and reserved, and that i have not but little capacity for pleasure. in other words i am not capable of getting much fun out of life. having arrived at this conclusion, magical study informs me that these character defects can best be remedied by the invocation of the higher powers of the element of water, to which joy and happiness are attributed. the effect of such invocation can best be prolonged or perpetuated by making a talisman deicated to water. by making it carefully and artistically, by charging it in due ceremonial form, and wearing it on my person at all times, the intention is that the constant sensory stimulus it affords may

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

ed in the universal symbolism of successive religious forms. he failed to understand the permanent revelation transmitted to human genius by the harmonies of nature, and beheld only a catalogue of errors in this chain of speaking images and eternal truths. magical works are also seven in number (1) works of light and riches, under the auspices of the sun (2) works of divination and mystery, under the invocation of the moon (3) works of skill, science and eloquence, under the protection of mercury (4) works of wrath and chastisement, consecrated to mars (5) works of love, favoured by venus (6) works of ambition and intrigue, under the influence of jupiter (7) works of malediction and death, under the patronage of saturn. in theological symbolism, the sun represents the word of truth; the mo

pommel; on one side of the blade must be these characters: xjaj va xnxv pvsv'h, and on the other the monogram of the labarum of constantine, followed by the words: vince in hoc, deo duce, comite jerro. for the authenticity and exactitude of these figures, see the best ancient editions of the enchiridion. the consecration of the sword must take place on a sunday, during the hours of the sun, under the invocation of michael. the blade of the sword must be placed in a fire of laurel and cypress; it must be dried and polished with ashes of the sacred fire, moistened with the blood of a mole or serpent, the following words being said: be thou unto me as the sword of michael; by virtue of eloim sabaoth, may spirits of darkness and reptiles of earth flee away from thee! it is then fumigated with

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

RUBY TABLET OF SET

ces without titles are from this volume. 22. pg. 239 23. pg. 139 24. pg. 159 25. pg. 154 26. pg. 236 27. pg. 242 28. pg. 241 29. pg. 140 30. pg. 116 31. pg. 174 "a collection of esoteric writings aimed at providing a glimpse of this other world, as well as methods for reaching the state of consciousness where such glimpses are possible. 32. pg. 174 33. pg. 174 34. as for example in the wording of the invocation of the basic ritual recorded in the crystal tablet of set 35. this is what happens every year at conclave social sciences investigator's guide to allegations of "ritual" child abuse table of contents. introduction. historical overview classification: v5- 343.ca- 1 author: kenneth v. lanning, supervisory special agent behavioral science unit national center for the analysis of violen

other's being travels the tuat. be mindful o setian that this flame ever burn brightly within, that it may enliven you even as your eyes close for the last time. h invocation to set celebrant says: hthe shadow of our brother adept rick furgeson yet lingers, as the words of final farewell wait to be spoken. h he touches the shadow's left shoulder and the shadow raises both arms for the duration of the invocation. gbrother adept, greet the prince of darkness who now comes into this place of your final moments. h celebrant or another speaks the invocation to set. invocation to the elementals invocation to maat: the celebrant takes the blue feather and holds it over the painting, as he repeats the following he makes a slicing motion just once then slowly walks to the next side and does the sam

would perhaps resolve themselves within a g.b.m. context of my own. from my preparatory study, i concluded that the law of the trapezoid was key to tapping into the contemporary action and manifestation of the year xvii working, so we commenced the ritual with a recitation of the law as a simple means of evocation. from this point on, all invocations and calls were of a spontaneous nature. after the invocation of the powers of darkness, i immediately became aware of a kind of vortex of force welling up within the chamber which force seemed to wash over the room, bringing in its wake a stream of images i realized were representative of the magical/historical evolution spoken of in the ipsissimus' text. most of these images were of a disconcerting cast, and the emotional impact of realizing

ld like to discuss. the purpose of the working was to enter the magical space that had been created at xemset. i typically do outdoor workings, and since we have started some new construction on the house, that area seemed a very appropriate setting for the working. since there was no suitable surface to use as an altar, i put the black flame (sterno) on the edge of the bare foundation, and after the invocation, sat down in a chair that was placed on the opposite side of the new construction. as in the xem working of magus barrett, i almost immediately starting hearing a rustling in the trees and bushes, followed by the sound of breaking twigs, and finally breaking branches, as if there were large animals in the darkness (this was not a dreamlike state- i was quite alert and very much awar

xeper, for the building up of the mind, and remanifesting that which i design to be, as i see fit to be. come and bestow your essence on this symbol of the element of water [take the symbol of water off the altar, raise it to the west, and visualize the essence of qebhsenuf entering the symbol. next consume the symbol; as you do so imagine the essence entering your being [face the altar and read the invocation of set.(2 [read the following statement] in the names of set-hen, nept-het, anpu, and khepri do i declare my freedom of mind, my independence, and my infernal right to do as i will outside the realm of the cosmic creation, that i become that which i will to be. i will to know, and to be truly eternal in the realm of ego, not in the creed of another's thought. i call forth set, the g

i opened the trunk, and found inside a grail made from silver, a brass bell, a bottle of wine, a silver dagger, and a book. i took everything but the book, and placed them on the altar (the book i did not investigate) from there i proceeded with the ritual in the chamber by willing the black flame to ignite, and following the ritual format in the crystal tablet. i repeated my modified version of the invocation, and asked set to let me meet my higher self and learn to understand him. after that i came out and closed the ritual. the next day i went shopping, and found a little bookstore where, after weeks of searching unsuccessfully, i found nietzsche's thus spoke zarathustra for the first time, and bought it. it seems that this was (at least part of) the answer to the working. aspirants to

ior to the universe. therefore, the self which is really you, and the self which is really me, and the self which is really set is the same one self. implications for greater black magic in the crystal tablet of set, page 32, we read "in g.b.m. the magician does not wish to present an artificial image at all, but rather to unveil his innermost self" and who is this "innermost self? let us look to the invocation on page 36. i am become one with the eternal set, whose seat is behind the constellation of the thigh" the mention in the invocation of the historical referent star constellation makes clear that we are referring to set by name. naming implies identification, and identification we now can recognize through the rigors of this paper, is a function of mind. therefore, we see now that a

black, signifying for me the area of knowledge i seek, which lies in darkness. the bell not only stands to honor the august council of nine, it brings my attention to bear on that which is in me and before me. as the tones vibrate into the air, it is as if my being resonates as well. there is the lighting of the black flame, that elusive light that beckons underneath the silver pentagram. i issue the invocation per the crystal tablet. my grail, that black chalice of life, is now filled (with spicy, hot v-8 juice. the choice of liquid is due to what i wish to keep in mind, that truth, about self or universe, is often molten to the taste. the elements are stirring, provocative, and you just may choke a little as it goes down. truth is not always palatable; it is simply truth. also, the liqui

west, i call varuna. varuna, lord of the primeval waters, lord of destiny, rules the sense of touch. varuna, guardian of rites, his spirit is the night. from the waters, all life comes, the tides of the manifest and the unmanifest. i invoke varuna whose aspect is silver. the daemonic confluence [all setians move to their chosen stations by the priests who represent the neters. in turn, each reads the invocation of their respective neter, and "charges" the oil which represents that aspect or element. another setian should be able to hold a candle for the reader if necessary. this is done simultaneously, with five setians each reading their invocation and charging their oil at the same time, one for each neter. the priest listed below, representing the invoked neter, is last to read the invo

after meditation upon the alchemical process, the blended magics are offered to the initiate [the initiate progresses to the main altar where 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 th

irth of a god unknown to all, but the father and mother, before this night of wonder. do you hear the cry of the babe? do you smell the sweetness of his newborn flesh? come closer and feel the warmth of his breath. open your eyes and behold this god beget of set! open your eyes and behold the god tikkrr as he is now come into being. energy within the chamber began to build shortly after beginning the invocation and continued to build in a steady flow throughout the delivery. the altar flame reflected a spot on the feather of the golden maat upon my altar, and immediately following the delivery my eyes focused on that spot. i tried, but my eyes would not move from the spot on the golden maat's feather. the entire figurine suddenly started to glow, then the scrying pentagram also began to gl

he gifts, for the channel, the willpower to use it, and the challenge to use it. thank you, my friends [the altar was now made available for participants to approach it for reasons other than the above [an initiate chosen for this purpose rings the bell nine times [the initiate who censed the chambre extinguishes the black candle [all] so it is done* as indicated in a footnote above, a version of the invocation of the ten directions was prepared for this ritual. choosing spontaneity over the written text, shuti's words differ slightly from the prepared text. the prepared text follows for those who are interested: hail east; hail west. hail to xepera, the rising sun, and the awakening of day. hail to hep aten, the setting sun, and the coming of night. hail to you who rise up and put to slee

at only he will see. bind it to him; let it feed from his fear and grow stronger as he grows weaker, until he stops fearing it. be sure that it is bound to the one that has harmed me, and not to the place. therefore when the person it is bound to is no longer there, it will also go back to the nothingness from which it came [close the gate [ring the bell] so it is done. footnotes 1 pattered after the invocation found in black magic. the mass of terrible justice [bell nine times [call to the invisible assemblage] i call to all those who have minted money with the dread name. i call to the leaders of churches, to therapists, to journalists and hatemongers of all stripes. come and be part of our work. i call you and bind you to this place by the power of the dread name, of which i am master

racting shadows of the world of horrors, that the clear black light of maat may awaken them to the knowledge they once sought [light black flame and open gate] from the hidden realm of perfection comes forth maat into the realm of being. in this place, terrible injustice was worked by daylight, by this dark light we work terrible justice to persist throughout the coming cycles. the mass is begun! the invocation of set in nomine seti, principis tenebrarum, abeo ad regnum facti ad actum voluntatem meum universo. o set-hen, audi me, specta me, et age cum me via ipsa. tege me cum potestatibus tenebris, possunt cum me idem, ut ego possum cum seto aeterno idem, istum subsellium est ultra kapesha. ut mitto me meum supremum et sublimum maximum, arma me cum pentagramis seti et sceptro tchamo, posth

. this the gate of becoming is thrown open that we may enter the realm of darkness to find our power.(1) classification: v2- c31.d- 4 author: antony parkin ii date: july 19, xxvii html revision: dec 11, 1998 ce subject: weakening of christianity's "church; growth of the temple of set in the u.k. reading list [adept parkin held the sword aloft, pointing to the pentagram of set [setian bell intoned the invocation to set [adept parkin placed flash powder on the incense coals [adept parkin drank from the grail and spoke] from the grail i drink, and thus am i linked to the powers of darkness within and without, that i may become mighty in my will and in the will of the prince of darkness.(2 [setian bell drank from the grail and also spoke these words [adept parkin intoned the 16th enochian key

SATANIC BIBLE

ractices no such form of symbolic cannibalism, and returns the sacramental wine used by the christians to its original purpose- that of stimulating the emotions necessary to satanic ritual. wine itself need not be used- whatever drink is most stimulating and pleasing to the palate is in order. the elixir of life is to be drunk from the chalice of ecstasy, as indicated above, immediately following the invocation to satan. sword the sword of power is symbolic of aggressive force, and acts as an extension and intensifier of the arm with which the priest uses to gesture and point. a parallel to this is the pointing stick or blasting wand used in other forms of magical ritual. the sword is held by the priest and is used to point towards the symbol of baphomet during the invocation to satan. it

ht of his magical desires, ran out of words just as his ritual was moments short of its successful culmination. aware of the necessity of keeping his emotional response generating, he quickly adlibbed the first emotion-provoking words that came to mind- a few stanzas of a poem by rudyard kipling! thus, with this final burst of glory-charged adrenalin, was he able to finalize an effective working! the invocations which follow are designed to serve as proclamations of certainty, not whining apprehension. for this reason they are devoid of shallow offerings-up and hollow charities. leviathan, the great dragon from the watery abyss, roars forth as the surging sea, and these invocations are his tribunals. invocation to satan in nomine dei nostri satanas luciferi excelsi! in the name of satan, t

SATANICON

the secondary part of the act allows the release and attendance of demonic forces who carry out you magickal will. the pentagonia satan s horizontal blackstar of the air. at the beginning; the genesis of the rituals, the celebrant creates the great aura of evil by evoking the five angles of darkness with the bell of commencement and the sword of satan. the pentagonia: satan s blackstar of the air the invocation of infernal power the invocation formalizes the celebrant s alliance and regression to satanic dominion, and it further serves to inspire all who are present. whenever the invocation of infernal power is recited in the black chapel, all shall face the satanagram. creative darkness this is the most important part of the satanic ritual. maximizing the dark element within is paramount

widdershins as you pause at each point, address the dark lords thus: be present satan, great adversary of jehovah! be present belial, great prince of the wicked! be present leviathan, great serpent of infernal seas! be present beelzebub, great lord of the flies! be present lucifer, great morning star and light-bringer! afterward, replace the sword upon the altar. 3 face the satanagram and recite the invocation of infernal power. in the name of almighty satan, prince of evil and darkness, i enter into the alliance of infernal power! the gates of pandemonium have opened wide and the demons ride the nightwinds to this unholy preachment! attend my workings of black art and fulfill the desires of my infernal will! in satanicus honos! 4 offertory: grasp the chalice of change and raise it to the

word of satan and evokes the dark lords from the five points of the pentagonia: be present satan, great adversary of jehovah! be present belial, great prince of the wicked! be present leviathan, great serpent of the infernal seas! be present beelzebub, great lord of the flies! be present lucifer, great morning star and light-bringer! 3 all participants face the satanagram as the celebrant recites the invocation to lucifer: o lucifer, prideful morning star, supreme in beauty and power, hear me! grant him (her, this enlightened fallen angel exodus from the heavenly abyss of slavery and the tyrant king the knowledge and will of your dark soul, satan! dark creator of the angles of darkness, herein we the dark souls dwell! guide and empower him (her) now and forevermore! in luciferi honos! 4 al

lice of change with its emotion-stimulating elixor is placed directly in front of the thurible. the sword of satan occupies its customary position, which is at the forepart of the altar. the essence of this ritual dictates that its accompanying music would be of a supremely triumphant nature -35- the ritual of antichrist 1 in the darkness, the celebrant faces the sigil of antichrist as he recites the invocation of antichrist: in the name of belial i invoke you spirit of antichrist come forth! for i am the first, and many will follow! in the spirit of the beast, come forth for i am the same, and the faithful are fearful! in recognition of the number, come forth for the conquest has begun! 2 the celebrant stoops to light each candle of the pentagonia. after lighting the first, he evokes: fro

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

tal. in the intense desire and anguish of his heart, perhaps, lay a power not yet called forth; for who has not felt that the sharpness of extreme grief cuts and grinds away many of those strongest bonds of infirmity and doubt which bind down the souls of men to the cabined darkness of the hour; and that from the cloud and thunderstorm often swoops the olympian eagle that can ravish us aloft! and the invocation was heard, the bondage of sense was rent away from the visual mind. he looked, and saw, no, not the being he had called, with its limbs of light and unutterably tranquil smile not his familiar, adon-ai, the son of glory and the star, but the evil omen, the dark chimera, the implacable foe, with exultation and malice burning in its hell-lit eyes. the spectre, no longer cowering and r

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

g knowingly in some cases, unwittingly in others, is calling on, that is invoking devils from an invisible realm("beyond the ordinary human sphere. the occult and the masonic communities can call these evil presences by any coverup name they wish the great white brotherhood, shamballa, planetary entities, the hierarchy, etc, but, in fact, the working of magic, i am convinced, is nothing less than the invocation, or inviting, of devils. this, indeed, is a very dangerous activity; yet the illuminati has designed its many rituals, signs, codes, symbols, architecture, art, and other devices so that the world around us has become a veritable grand theater of the occult. because of the illuminati, the whole world is enchanted, dark with supernaturalism, and the one the holy bible calls the princ

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

the hebrew archangels as the watchers who dwell within these towers at the edge of the world. the singer, song writer, kate bush, on her album the red shoes, has within the lyrics of the song lily, incorporated the traditional words to summon the archangels from their watch towers gabriel before me raphael behind me michael on my right urial on my left side lily by kate bush in the craft, part of the invocation of the spirit monon also calls upon the power of these guardians to aid in the ritual working. the elements in magick are not the same elements that you find in chemistry class, or your back yard, although they are symbolic of each other. it is this symbolic relationship that we employ in the art of magick. the qualities of the physical reflect the power of the occult. as above, so

bring thy wisdom, dana, hail and welcome youth bring thy swiftness, father bring thy strength, grandfather bring thy guidance, cernunnos, hail and welcome lord& lady, enter this circle in peace, make an altar of my body, and grant me wisdom& guidance as i perform my rites. calling the quarters, is done while standing in the goddess posture. the wording for this sample ritual, has been taken from the invocation scene of the craft. facing east say, hail to the guardians of the watchtowers of the east. powers of air and invention. hear us(me! facing south say, hail to the guardians of the watchtowers of the south. powers of fire and feeling. hear us(me! facing west say, hail to the guardians of the watchtowers of the west. powers of water and intuition. hear us(me! facing north say, hail to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

f magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. roger bacon (c. 1220.1292) roger bacon, an english franciscan friar, scientist, and philosopher, accepted what he termed the gnatural magic h that occurred within mathematical and physical areas of experimentation, but he was resolutely against the use of incantations, the invocation of spirits, and the casting of spells. in his opinion, magicians were charlatans, reciting magical formulas even though they knew the effects they created were but the products of natural phenomena. bacon recognized that there were mysterious forces that appeared to be magical, such as those that moved the stars and the planets; but he argued that all knowledge that existed on earth

g solomon fs seal (star of david) with a rectangle superimposed over it, a cross within the center diamond formed by the seal. solomon fs seal was especially recommended for summoning air spirits. according to peter of abano (an occult author who lived from 1250 to 1318, this summoning should take place when the moon is waxing. abano also recommended the inscription of four concentric circles for the invocation of good spirits. this should be done in the first hour of a sunday in springtime. the names inscribed in the circles were varcan, the lord fs king-angel of the air, and tus, andas, and cynabel, who are the lord fs holy ministers. the highest angels of sunday, according to abano, are michael, dardiel, and huratapal. the north wind carries these angels, and they can be invoked by magi

r incantation could bring love to a man seeking the favor of a particular lady. according to tradition, a red-colored candle brought about the best results. first, according to the charm, the candle was to be anointed with perfume to signify femininity. then, after the candle had burned for a few minutes a brief invocation was offered to loving spirits to bring the man fs love to him forevermore. the invocation was to be made at sunset.once over the flame of the candle, then repeated over the smoking wick. the spell was to be repeated on consecutive sunsets until the candle had been consumed. a black candle formed in the shape of a skull was often used in ceremonial magic to dispel curses. the skull-candle was to be burned at midnight and a proclamation, which had been formally written on

THE GOLDEN ESSENCE

ll come from the east with the son of the mother. shine forth here with hallowing peace. a bell is then rung to announce the official beginning of the housle. the rite leader can either use an arthame to consecrate the wine and bread (by dipping its tip in the wine, and laying its blade on the bread) or, alternatively, he or she may simply lift the cup and plate above his or her head while saying the invocations of blessing on the bread and drink. the wine is blessed first, followed by the bread. the blessing of the wine: dame wisdom redeemer of man, preserver of the heart, clothed in fate s night-woven raiment, rise, descend, and appear, and be pleased to bless this wine- for no glory stands without wisdom; the exalted one must seek the source: for power is only perfected when returned to

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

cery, it unites by the formula of the adversary, the shadow and the light. while the individual seeks to become and initiate self-development, his or her own goals may be achieved by a unity of sorcerous practice and self-deification. the goetia was refined in a luciferian sense by the practices developed partially by aleister crowley, francis barrett, s.l. 10 macgregor mathers and other sources. the invocations of this edition were written by michael ford, who has a background in elements of chaos sorcery, sabbat witchcraft and dream/astral practice. many of the formulas of left hand path sorcery may be found in ford s other publications, nox umbra, yatuk dinoih, the toad rite, the book of cain, azothoz and book of the witch moon (among others. the left hand path is essentially antinomian

such antinomian work with angelic (meaning the higher facilities of man) and demonic (representing carnal, earth based and shadowed) spirits opens a doorway in the self that which will either empower the individual or destroy him or her completely. magick is a blessing and a curse depending on the individual and should be approached cautiously. the ritual of the holy guardian angel azal ucel and the invocation of the adversary are solitary rites to bring the sorcerer in communication with his or her holy guardian angel, the congressus cum daemone, the intercourse with the daemon. this rite was designed from aleister crowley s bornless one, it is essentially a slightly different language with respect to the older rite. these rituals are to prepare the initiate to begin the path of summonin

THE MARTINIST OPERATIVE GENERAL RITUAL

ble and invisible. by ieshouah, our lord, amen. sanctifying the ink for drawing the operational cloth: o lord, my power is in thy name, etc. etc. o lord, almighty and eternal god, deign to bless) this liquid creature, this holy ink: may it become salutary to men and whosoever transcribes with it the divine name, those of thy angels and thy saints on the girth of this circumference, may obtain, by the invocation of thy most holy name and by their intercession and merits, a health of the body and soul, illumination of his mind, the opening of his interior eye, and first proofs of his reconciliation. by ieshouah, our lord, amen. sanctifying the incense: o lord, my power is in thy name, etc. etc. let us pray. deign, 0 lord, to bless) and to sanctify) this incense and to accept its perfume of s

THE MIDDLE PILLAR

is not the slightest implication of hebrew theology or philosophy. the gestures themselves are a variance of the ordinary christian cross, making use of the last few phrases of the lord's prayer. that it is utilized in magical work is due to the fact that it constitutes an ideal method of equilibriating the personality and raising the mind to the contemplation of hgher things.2 the first name in the invocation is atoh. this is a hebrew word meaning "thou" the second personal pronoun. to explain this in the simplest possible way, may i say that there is some justification in metaphysics for this usage. the reader who has studied some phlosophy will have noted reference to a triad of concepts-such as the thinker, the thing known, and the act or result of cognition. the ancient authorities o

n particular system or small universe. in the reality of their existence and function is based the deepest sense of man's individuality and the basis of matter also. mind and body are not two separate things but dual manifestations of one and the same unknown unit. the result of the celebration of the qabalistic cross, the vibration of the divine names, the formulation of the four pentagrams, and the invocation of the archangelic forms in the four quarters, is that gradually coarser elements are ejected from the sphere of sensation. to take their place other particles, more sensitive and refined, of a lugher grade of spiritual substance, are attracted to the personal sphere and become infused into the character and nature of the physical and psychological constitution. the nature of these

ality a more profound insight, and a keener zest and appreciation of life, and it bestows a greater ability to cope with it. the ritual itself is not a simple movement, but is composed of several phrases. the first is that of the qabalistic cross already explained. the second consists of the tracing of a limiting circle, marked at each of the four angles or cardinal quarters by a pentagram. thrd, the invocation of the archangelic guardians. fourth, the repetition of the opening gesture. having expanded consciousness, and visualized hmself as a towering cross of light, let the student face the east of his room,22 stretchng before him his right hand. it is customary to employ a straight-bladed dagger with a cross hilt, but ths is relatively unimportant for the novice; the fingers alone being

the lbrp state that the magician is to start in the east and finish in the east. we now feel it might be better to have the magician start and finish in the center of the room, facing east. he can move to the east to trace the first pentagram and then continue around the circumference of the temple. he would only need to stand in the center of the room whenever performing the qabalistic cross and the invocation of the archangels. 23. the pentagrams could also be visualized in flaming white light. white light has a tendency to be seen on the astral as bluish light by clairvoyants. 24. each is a "tetragram" the qabalistic cross and the pentagram ritual 67 25. the element of fire corresponds to our will and feeling faculty, water to our creativity and intuitive faculty, air to ow intellect an

e connected to each other by an astral ribbon of the same color. drawing these banishing pentagrams rids the area of all unwanted energies. the magician returns to the east, and stands with arms extended in the form of the cross. he identifies himself with the tau cross of life, a symbol of knowledge gained through sacrifice, but which is also related to the ideas of mercy and justice. next comes the invocation of the four archangels. these archangels are associated with the idea of the divine creator governing the four elements and the four directions. angels and archangels are considered specific aspects of god, each with a particular purpose the pentagram 179 and jurisdiction. they are humanized symbols of what we believe to be good and holy. nearly all of the hebrew angelic names end i

ponsible for the occult revival of the nineteenth century, wrote that "this sign, made after ths manner, should precede and terminate the conjuration of the four."8 the conjuration of the four refers to the four elements of fire, water, air, and earth. the four archangels in the lbrp are among the best known and most powerful of the hebrew deities, and they are the governors of the four elements. the invocation of the archangels in the lbrp is very similar to an invocation in a hebrew night prayer printed in an orthodox siddur or daily prayer book translated by philip birnbaum.9 the siddur reads as follows: in the name ofthe lord god of israel, may michael be at my right hand, and gabriel at my eefl; before me uriel; behind me raphael; and above my head the divine presence %s clearly relat

uriel; behind me raphael; and above my head the divine presence %s clearly relates very closely to the calling of the archangels in the lbrp. although they are in a different order, they are still the same archangels, carrying out the same duties. these orthodox correspondences may reflect an approach that is different from that taken by the golden dawn. there are undoubtedly similar versions of the invocation of the archangels still tucked away in hebrew texts. what the pentagram represents no one knows the exact magical origins of the pentagram, or pentalpha, as it is sometimes called in older texts. for centuries the fivepointed star has been used as a symbol of protection and a talisman for health and well-being. it was popular among the babylonians, egyptians, assyrians, and hebrews

sed by magicians in the past. 2. for the qabalistic cross the magician may choose to stand either in the eastern part of the room or in the center of the room, facing east. for the drawing of the first pentagram, however, the magician should walk to the eastern part of the room and move to the southern, western, and northern portion of the temple as required for the tracing of the pentagrams. for the invocation of the archangels and the final qabalistic cross, the magician can again move to the center of the room. if the temple space is very small, the magician can simply stand in the center of the room throughout the entire ritual and turn toward the quarters to trace the pentagrams. 3. michael, gabriel, and raphael are the three archangels that are most often cited in the bible. the bahi

al of the pentagram. regardie's notes on the revised middle pillar ritual part i: spirit@ the top center is above the head. its color is whte, and its divine name will be ahih [or eheieh (ytyytk, and agla (8538. you will vibrate these names in the usual way and concentrate on the white light. after a few minutes when you feel the white light has been aroused and you feel it vibrating, then recite the invocation, and in the last sentence whch says "let the whte brilliance of the the middle pillar exercise 217 spirit descend" you will vibrate the four enochian names: exarp, bitom, nanta, and hcoma. these names should equilibrate the white light. part ii: air a then see the shaft come down in the skull in the usual way into the neck, and in the neck you form another ball that extends all the

THE NECRONOMICON SIMON VERSION

s our father, of all who would tread these forgotten paths, and wander into lands unknown, among the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not

ane he hope to have power over the demons that plague the mind and the body, pulling at the hair and grasping at the hands, and the screaming vile names into the airs of the night. for what comes on the wind can only be slain by he who knows the wind; and what comes on the seas can only be slain by he who knows the waters. this is it written, in the ancient covenant. the incantations of the gates the invocation of the nanna gate spirit of the moon, remember! nanna, father of the astral gods, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gates of the earth, i call thee! from the four gates of the land ki, i pray to thee! o lord, hero of the gods, who in heaven and upon the earth is exalted! lord nanna, of the ra

, whose thought is beyond the comprehension of gods and men, hear me and remember! gate of the great gates of the spheres, open unto me! master of the igigi, swing open thy gate! master of the annunaki, open the gate to the stars! ia namrasit! ia sin! ia nanna! bastamaaganasta ia kia kanpa! magabathi-ya nanna kanpa! mashrita nanna zia kanpa! ia mag! ia gamag! ia zagasthena kia! ashtag karelliosh! the invocation of the nebo gate spirit of the swift planet, remember! nebo, custodian of the gods, remember! nebo, father of the sacred writing, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gate of the great god nanna, i call to thee! by the name which i was given on the lunar sphere, i call to thee! lord nebo, who do

thy spells? nebo kurios! lord of the subtle arts, open the gate to the sphere of thy spirit! nebo kurios! master of the chemical science, open the gate to the sphere of thy workings! gate of the swift planet, merkurios, open unto me! ia athzothtu! ia angaku! ia zi nebo! marzas zi fornias kanpa! lazhakas shin talas kanpa! nebos athanatos kanpa! ia gaash! ia saash! ia kakolomani-yash! ia maakalli! the invocation of the ishtar gate spirit of venus, remember! ishtar, mistress of the gods, remember! ishtar, queen of the land of the rising of the sun, remember! lady of ladies, goddess of goddesses, ishtar, queen of all people, remember! o bright rising, torch of the heaven and of the earth, remember! o destroyer of the hostile hordes, remember! lioness, queen of the battle, hearken and remember

of night, open thy gate to me! ishtar, lady of the battle, open wide thy gate! ishtar, sword of the people, open thy gate to me! ishtar, lady of the gift of love, open wide thy gate! gate of the gentle planet, libat, open unto me! ia gushe-ya! ia inanna! ia erninni-ya! ashta pa mabacha cha kur enni-ya! rabbmi lo-yak zi ishtari kanpa! inanna zi amma kanpa! bi zamma kanpa! ia ia ia be-yi razuluki! the invocation of the shammash gate spirit of the sun, remember! shammash, lord of the fiery disk, remember! in the name of the covenant sworn between thee and race of men, i call to thee! hearken and remember! from the gate of the beloved ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to t

name which i was given on the sphere of ishtar, i ask thy gate to open! gate of the sun, open to me! gate of the golden sceptre, open to me! gate of the life-giving power, open! open! ia uddu-ya! ia russuluxi! saggtamarania! ia! ia! atzarachi-ya! atzarelechi-yu! bartalakatamani-ya kanpa! zi dingir uddu-ya kanpa! zi dingir ushtu-ya kanpa! zi shta! zi daraku! zi belurduk! kanpa! ia shta kanpa! ia! the invocation of the nergal gate spirit of the red planet, remember! nergal, god of war, remember! nergal, vanquisher of enemies, commander of hosts, remember! nergal, slayer of lions and of men, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the great gate of the lord shammash, the sphere of the sun, i call to thee! nergal

of the red planet, open! gate of the god of war, swing wide! gate of the god of victory got in battle, open to me! gate of the lord of protection, open! gate of the lord of the arra and the agga, open! by the name which i was given on the sphere of shammash, i ask thee, open! ia nergal-ya! ia zi annga kanpa! ia nnga! ia nngr-ya! ia! nngya! ia zi dingir neenya kanpa! ia kantalamakkya tarra! kanpa! the invocation of the marduk gate spirit of the great planet, remember! marduk, god of victory over the dark angels, remember! marduk, lord of all the lands, remember! marduk, son of enki, master of magicians, remember! marduk, vanquisher of the ancient ones, remember! marduk, who gives the stars their powers, remember! marduk, who assigns the wanderers their places, remember! lord of the worlds

of nergal, i call to thee to open! gate of the great god, open! gate of the god of the double-headed axe, open! gate of the lord of the world between the worlds, open! gate of the conqueror of the monsters from the sea, open! gate of the golden city of sagalla, open! ia dag! ia gat! ia margolqbabbonnesh! ia marrutukku! ia tuku! suhrim suhgurim! zahrim zahgurim! axxanngabannaxaxagannababillukuku! the invocation of the ninib gate spirit of the wanderer of the wastes, remember! spirit of the planet of time, remember! spirit of the plane of he hunter, remember! ninib, lord of the dark ways, remember! ninib, lord of the secret passages, remember! ninib, knower of the secrets of all things, remember! ninib, knower of the ways of the ancient ones, remember! ninib, horned one of silence, remember

r precincts of the circle or gate. the sword is to be thrust into the ground as before, in the northeast section, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geom

powers of marduk, in which case an image of marduk should be set thereupon, and no other. and the perfumes must be burnt in the brazier this book. and the watcher summoned, after its fashion. and the four gates invoked, being the four watchtowers that stand about thee and the circumference of the mandal and witness the rites, and watch the outside, that the ancient ones may not trouble thee. and the invocations of the four gates is after this fashion, which thou recite loudly, in a clear voice: of the invocation of the four gates from the world between the spheres invocation of the north gate thee i invoke, silver hunter from the sacred city of ur! thee i call forth to guard this north place of the most holy mandal against the vicious warriors of flame from the principalities of dra! be t

marduk and enki, lords of the elder race, the arra, do thou stand firm behind me! against pazuzu and humwava, fiends of the southwest winds, do thou stand form! against the lords of the abominations, do thou stand form! be thou the eyes behind me, the sword behind me, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful l

ct me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir anna kanpa! zi dingir kia kanpa! utuk xul, ta ardata! kutulu, ta attalakla! azag-thoth, ta kalla! ia anu! ia enlil! ia nngi! zabao! here follows several particular invocations, for summoning various powers and spirits. there may be words of necromantic art, by which it is desirous to speak with the phantom of som

akla! azag-thoth, ta kalla! ia anu! ia enlil! ia nngi! zabao! here follows several particular invocations, for summoning various powers and spirits. there may be words of necromantic art, by which it is desirous to speak with the phantom of someone dead, and perhaps dwelling in absu, and thereby a servant of ereshkigal, in which case the preliminary invocation that follows is to be used, which is the invocation used by the queen of life, inanna, at the time of her descent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to the seven steps into the frightful pit. therefore, do not be alarmed at the sights and sounds that will issue forth from that opening, for they will be the wails and laments of the shades that are chained therein, and the shrieki

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

ng with the ecstasy of many moments, and many of the following citations in this essay will be both brilliant and flashing; and as are the sides of the heptagonal vault, so also will be the contents of these seven chapters. but here at least we shall alone content ourselves with quoting from one poem. gorpheus, h and then only loose from the massive setting a few of its flashing stones. in book i the invocation of venus is very fine. the third verse being: down to the loveless sea where lay persephone violate, where the shade of earth is black, crystalline out of space flames the immortal face! the glory of the comet-tailed track blinds all black earth with tears. silence awakes and hears the music of thy moving come over the starry spheres *orpheus, vol. iii, p. 168. the song of gthe hour

eing: down to the loveless sea where lay persephone violate, where the shade of earth is black, crystalline out of space flames the immortal face! the glory of the comet-tailed track blinds all black earth with tears. silence awakes and hears the music of thy moving come over the starry spheres *orpheus, vol. iii, p. 168. the song of gthe hours, h*1. and gspring, h*2. are also magnificent, as are the invocation of hecate;*3. the three judges,*4. and the furies;*5. the latter of which is one of the most musical lyrics crowley has as yet written. the song of orpheus flashes and flames as we read it *1. orpheus, vol. iii, pp. 145 *2. ibid, vol. iii, pp. 146, 147 *3. ibid, vol. iii, p. 177 *4. ibid, vol. iii, p. 182-187 *5. ibid, vol. iii, p. 194-199. the magical task and the labour is ended;

THE SECRET RITUALS OF THE OTO

e most important ceremonies took place during the first quarter of the moon and were accompanied by the use of an incense compounded of storax, olibanum, saffron, poppy seeds, agaric spores, cinnamon, nutmeg and mastic; at least two, and probably more, of these substances are possessed of hallucinogenic properties, so it is not surprising that the elect cohens seem to found their magic effective! the invocation of good spirits and the exorcism of devils was an important aspect of the work of de pasqually. here is an extract from a magical exorcism, part of a ceremony called the work of the equinox: i conjure you satan, beelzebub, baran, leviathan, and all of you formidable beings, beings of iniquity, confusion and abomination, hearken and tremble at my voice and commandment; all of you gre

ician. endue him with such fortitude that in the hour of trial he fall not, but that, passing safely under our protection through the valley of the shadow of death, he may rise from the tomb of transgression, to shine as the stars forever and ever. aumn. send the candidate on his last journey with the sun (w. precedes and e. follows him; they go widdershins.34 solemn and slow music; or s. recites the invocation to hecate from orpheus) w: most mysterious master, the candidate approaches the end of his last journey with the sun. s: our brother is weary; let him be refreshed with meat and drink (w. gives him a piece of bread dipped in the bitter cup (the weights are removed) s: you are now entitled to demand that last and greatest trial by which you can be admitted to the secrets of this degr

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

d great confusion in all these popular superstitions by considering the mythic persons with whom they were connected as so many devils; and one of these priapic demons is figured in a cut which seems to have been a favorite one, and is often repeated as an illustration of the broadside ballads of the age of james i. and charles i. 1 it is priapus reduced to his lowest step of degradation. besides the invocations addressed principally to priapus, or to the generative powers, the ancients had established great festivals in their honour, which were remarkable for their licentious gaiety, and in which the image of the phallus was carried openly and in triumph. these festivities were especially celebrated among the rural population, and they were held chiefly during the summer months. the prepa

, who causes things to bud and blossom! he is our root; it (the root) is one and seven; abjure (the faith, and abandon thyself to all pleasures. the number seven is said to refer to the seven archons of the gnostic creed. there are certainly several points in this formula which present at least a singular coincidence with the statements made in the examinations of the templars. in the first place the invocation which precedes the formula, yalla (jah la, agrees exactly with the statement of raymond rubei, one of the provencal templars that when the superior exhibited the idol, or figure of baphomet, he kissed it and exclaimed yalla! which he calls a word of the saracens, i. e. arabic.1 it is evident that, in this case, the witness not only knew the word, but that he knew to what language it

TYSON DONALD NEW MILLENNIUM MAGIC

meet the needs of a specific situation, or perhaps to briefly experience life through the personality of a particular god and thus grow in the area of wisdom related to that deity. sometimes, however, a single spirit is invoked repeatedly. in this way the magus can, in a sense, become the spirit. through constant association his or her identity is slowly made more like that of the spirit. during the invocations the magus actually becomes the spirit, and when the rituals are over, some of the qualities of the spirit remain with the magus. one of the best examples of repeated invocation for the purpose of personal evolution is the middle pillar exercise developed by the golden dawn and widely popularized by israel regardie in regardie's books about magic. regardie held this ritual in the hi

senseless, brutal killings and other acts of criminal violence that occur are the work of evil spirits possessing those who have a weak sense of identity and a poor training in moral and ethical behavior. ev& when an invoked spirit is benign, too often the magus becomes intoxicat- ed with the strange and novel sensations caused by close contact with a spirit and forgets the reason for conducting the invocation. john dee, the great elizabethan magician and philosopher, suffered this impediment when seeking to scry spirits within his showstone. the spirits he invoked were willing to share the knowledge he sought, but he became hopelessly intoxicated by their presence. finally he was forced to employ the alchemist edward kelley as his seer, and to write down the sayings and visions of the sp

avoid possession, the loss of free will to a spirit, is to only invoke benevolent spirits. this is the reason good spirits are invoked and evil spirits evoked. there is never danger in invoking the light or the angels of light. the danger lies in mistaking an angel of darkness for an angel of light. calling a spirit forth in the name of the light will usually ensure that no deception takes place. the invocation is worded to set necessary conditions for the appearance of the spirit: i charge you who are an angel of light and bound in the service of the one creative source, whose name is ihvh (here pronounced "yud-heh-vav- heh, who is above and before all things, descend into this magic circle, etc. with the pagan gods you cannot be too careful. they are cunning and power- ful, and their mor

rs through geburah. seemingly the working was a failure. he abolished the circle and left the ritual chamber in disappointment. later that day he found himself in a constant state of suppressed fury. several times he almost flew into violent, uncon- trollable rages over insignificant incidents, and it was only with the greatest diffi- culty that he restrained himself. all at once he realized that the invocation had not been completely lacking in effect. this little anecdote should act as a warning to beginners. invoke often, just as aleister crowley advised-but be careful what you invoke. t he most notorious act of magic is the evocation of spirits. it has been mocked often enough in literature and on film so that everyone is familiar with it. the magician dressed all in black reads, in a

TYSON DONALD SOUL FLIGHT

the name of jesus, which has the potency to banish evil spirits. names of god that are used in the bible are effective for christians, muslims, and jews alike. the divine name shaddai means "the almighty" and is an ancient name of great potency. it may be used in the simple phrase "shaddai, protect me" similarly, an angelic name would be inserted into the phrase-for example "michael, protect me" the invocation of the power of the name should be spoken emphatically, but there is no need to shout it out. speak it firmly and clearly, while holding in your mind the nature and identity of the being that possesses the name. symbols of faith religious symbols can make potent charms of protection for those who believe in their efficacy. the cross of christianity, the star of david of judaism, and

TYSON DONALD THE MAGICAL WORKBOOK

as a whole. the golden dawn correspondences are the nearest thing to a standard that exists in modern western magic. as for the basic rituals of the order, no techniques are more effective in awakening latent magical ability. they form the backbone of modern magic, and must be thoroughly understood in a practical way by every serious magician. the golden dawn material in the present work includes the invocation and banishing of elemental forces by pentagram, the technique of centering by the kabbalistic cross, the technique for vibrating words of power, the way of charging objects with elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocation of the guardians of the quarters, the use of the tattwas in s

banishing ritual of the pentagram. it is excellent for purifying the atmosphere of a room and keeping it free from unwanted psychic or spirit intrusions. the interlocking framework of lines and crosses acts as a protective barrier without being as obtrusive on the astral level as the pentagrams. there are two parts to the ritual, the formation of the interlocking framework of circle-crosses, and the invocation of lvx. both parts can be performed as separate rituals in their own right. the grid of lines and crosses is excellent for cleansing a space. the lvx formula elevates the spirit and opens it to higher influences and communications. as is the case with most golden dawn rituals, the original description in the order papers is scarcely more than an outline. i have expanded the details

accomplish desired purposes directly after the adoration of the light. it is a valid ritual in its own right, but also the framework upon which an infinite number of other rituals can be based. although the ritual is original, it uses elements from more complex golden dawn ceremonies, such as the golden dawn method of evocation. the various texts quoted play a prominent role in golden dawn magic. the invocation pronounced during the triple circumambulation to draw down the light, which begins "see that holy and formless fire" was modified somewhat from its golden dawn model. this was not a sacrilegious act on my part. the text was derived by the founders of the golden dawn from the chaldean oracles ofzoroaster and was modified by them from that older source to suit their purposes. i have m

TYSON DONALD THE POWER OF THE WORD

rst, it would invoke the occult form of the banner. to banish this occult form, we would have to inscribe the invoking sigil, which would summon the power of the overt form of the banner, neutralizing or cancelling out its opposite, occult form. so, in actuality, all twenty-four sigils invoke the banners they represent. but once a banner has been invoked, whether it is an overt or an occult form, the invocation of its mirror opposite twin neutralizes it and dissolves its power to nothingness, in effect sending it away. the overt and occult forms of each banner are like matter and antimatter-they cannot coexist. however, for the sake of convenience, the invoking sigils of the overt banners are called invoking, and the invoking sigils of the occult banners are called banishing-because they b

t together and your arms spread wide so that your body forms a great cross. invoke the guardian angels of the four quarters, who are aspects of the four beasts surrounding the throne of god. they may be visualized as four flaming pillars of different colors: michael in the south is red, raphael in the north is yellow, gabriel in the west is blue, and uriel in the east is green. speak the words of the invocation: before me michael, guardian of fire, the lion of the south; behind me raphael, guardian of air, the angel of enzpowering the rings the north; on my right hand gabriel, guardian of water, the eagle of the west; on my left hand uriel, guardian of earth, the bull of the east. the four surround me (elevate your hands, palms up, fire above (lower your hands, palms down, water below (put

properly done, the assumed god or spirit actually displaces the thoughts, feelings, and even the physical appearance of the ritualist. while wearing the god-form, the ritualist retains only a detached self-awareness. his or her emotional responses, cogitations, sensations, impulses and motivations are all those of the god or goddess assumed. ideally, when the ritualist looks into a mirror during the invocation, he or she sees, not his or her own features, but the face of the god. by repeatedly assuming a god-form, the soul of the ritualist is tuned to resonate harmonically with that god. this process works by the same fundamental magical principle expressed by avicenna that i quoted earlier "when a thing standeth long in salt, it is salt" by repeatedly experiencing the thoughts, emotions

UNLEASHING THE BEAST

irst six of which were more conventional masonic initiations. the seventh, eighth and ninth degrees, however, focused respectively upon the theory of sex magic and on the techniques of auto- and hetero-sexual magic.lv through the magical act of intercourse, by focusing all one s will and imagination upon a desired goal in the moment of orgasm, one can achieve success in any occult operation, from the invocation of a god to the finding of hidden treasure. one may, for example, use these techniques to magically empower a talisman or other magical object: by focusing one s entire will upon the desired object during orgasm, and then afterwards anointing that object with the semen, one can use that empowered object to achieve virtually any desired end.lvi yet although the sex magic of the o.t.o

VOX SABBATUM

orcery, the unity of several independent psyches focusing on one goal will no doubt create a desired effect. widdershins are movements around the circle in an anti clockwise dance. some witches may find it useful to recite the lord s prayer backwards while moving widdershins in the beginning of the sabbat rite, this allowing or giving permission to the nature of the working itself. in nox umbra12 the invocation of the vampyre queen, lilith utilizes a bloodied or red cloth, sometimes stained with menstrual blood if possible. this may be used to cover the head in the sabbat ritual dance, thus through movement and excitement; the lack of oxygen itself for a short period will create ecstasy without the outside use of alkaloids or other drugs. when using the waking sabbat rite for spell casting

algol sigil above a mirror; your altar may have the tools of your work. you may have conductive music which reflects an ambient atmosphere, without heavy drumming or noise, to aid ultimately the five senses in the permission to attend the sabbat. anoint yourself in abramelin oil and have similar incense burning. the celestial summoning of yaltabaoth vox sabbatum the witches sabbat 25 this rite is the invocation of the luciferian and adversarial fire-djinn, yaltabaoth who was the wisest among the angels. as called also azal ucel, sigillized as azothoz, yaltabaoth is the deific force with a mask of a beast and an angel. let this invocation be most holy and the solar logos shall manifest through the baphometic wisdom of darkness. this calling should be conducted in the high rite of the celest

WESTERN MANDALAS OF TRANSFORMATION SR AL

ls would correspond to aspects of the personality that could be more properly balanced. after several trial sessions of using talismanic art in this compensatory way, one should begin to sense a definite clearing in the mental and physical vehicles, as well as a strong feeling of grounding. any session of using talismans for the purpose of working on aspects of the personality should also include the invocation of one's h. g. a. as regardie explains: the attainment is grounded upon a solid base, one not built on shifting sands that the merest breath of wind could overthrow; the knowledge and conversation (of the holy guardian angel) is rooted in the very spirit and body of the whole being, and no danger is there at all of an illumination obsessing him with a fanatical idea, or overthrowing

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

the light and the shadow *the pots were buried on two separate workings. the red or shadow vase is buried on the fullmoon night. it will then take form in the waning moon. the green or solar vase will be buried on the new moon/dark moon and then both will be exhumed on the fullmoon. the shadow vase will be buried for one month. the solar vase for half a month. the goal is to visualize, along with the invocation of the holy guardian angel, azal'ucel, to create and materialize in your life you true will and show the benefits of this. this represents your desired direction of life, magicial ability and growth, ect. the true will is not a mere mystic truth, but a reality of the luciferian will. the ritual of the invocation of the holy guardian angel should be performed with ecstasy and excitem

k for this task you will need read and study both sabbatic sorcery and shades of algol from cover to cover both books. task #2: study of shaitan (satan) the adversary and how the opposer relates to our own self-initiation. the forms of shaitan and how we coommune with this force. a minimum two page essay (with or without artwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan invocation of the adversary by azyta seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcer

touched by the blacksmith of the forge, cain. focus on the essence of ahriman and perform often invocations of the darkness, that which you create you vampyric body from..mediation on the lower octave of saturn may be done so as the body of shadow visualized as the self- a violet light of daemonic illumination. the shadow is the essential initiatic form, one half of the adversary. you may perform the invocation of the adversary ritual at noon and midnight, focusing on the desert and the cold winds of the north. the shadow may be shape shifted, grown and developed by dreaming and mediation. the sorcerer may visualize forms of lycanthropic transformation to gain mastery over this essential area of sorcery. you may wish to begin a practice focused on the death posture as described by austin s

WORKING CEPHALOEDIUM VERSION 1

er mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venu s jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to make the great operatio n go aright. immediately was the beast inspired t

WORKING CEPHALOEDIUM VERSION 2

er mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venus jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to make the great operation go aright. immediately was the beast inspired to

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

my comfort and help, in wisdom. and power according to the properties of thy noble office "come, 0 noble prince (name) i say, come, amen" 128 ritual for skrying the pyramid squares of the bonorum 1. place relevant pyramid tablet on altar. 2. conduct banishing ritual of the pentagram. 3. consecrate with water and fire. 4. invoke the ruling planet with ritual of hexagram over the tablet. 5. recite the invocation of king, then prince. ask them both to assist with protection of the angel concerned (if the angel of the pyramid square is either a king or prince, then use an invocation specific to them, but if not, then both should be used. 6. visualize an astral pyramid surrounding you (while still at east of altar. 7. l.v.x. formulae [see appendix f eds. 8. rise up through the pyramid. do a ba

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