Michael Wynn's Occult Reference Library
THE MAGICAL,THE MAGICKAL

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d your signed pledge to keep secret all relating to this order, but to confirm it, i now ask if you are willing, in the presence of the lord of the universe and this assembly, to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" 30 candidate "i am" hierophant "there is nothing contrary to your civil, moral or religious duties in this obligation. although the magical virtues can indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has not the natural virtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of th

divided the tree of life into three sections of the soul: nephesch (the animal soul) corresponding to the sephiroth yesod; ruach (the middle soul) corresponding to the sephiroth from hod to chesed; and neschamah the spiritual soul) corresponding to the supernals, especially binah. practitioners of the golden dawn who use the tree of life as a glyph for the unconscious mind sometimes distinguish the magical path, which embraces all ten sephiroth, from the mystical path of the middle pillar, which is an ascent from malkuth through yesod and tiphareth to kether on the central pillar of the tree. zohar: the book of splendor, the principal book of the qabalah. it is thought to have been written by moses de leon and was first circulated around 1280-1290 a.d. in guadalajara. it included comment

ronger everyday, when we (i) give it away to a _in need. we (i) will feed love, truth, and knowledge."say this 3, 7, 9, 13, or 21 times. power numbers.)note: when working alone you may substitute the word "my" for "our" and the word "i" for "we".insert the name of the person(s) in the blank space. if proper nouns are not at your availability, then use words like friend, child, family, etc..step 4 the magical worker(s) closes his/her eyes, looks up into the heavens, and sees seven bright stars. if you can't see them at this point in time, just know they are there.)visualize them joining together into one large bright star. step 5 at this point the magical worker holds arms straight out with palms facing each other, and about six to ten inches apart. create a ball of light between the palms

nce the ball of light is as bright as possible, send it up to the large bright star on the smoke of the incense. as soon as the ball of light joins with the star, visualize the star becoming even brighter. step 6 now say: go to _with light so warm and mild. as it is desired, so shall it be!"step 7 now visualize the person that you are helping. see the light. step 8 99 perform the l.b.r.p. to seal the magical work. note: be sure to record results in your ritual diary for future reference. in the 0=0 grade, we give you a basic tarot spread called the circle spread divination. the reason that we give you this spread in the neophyte grade is because most of the people attracted to the order have practiced some form of magical operation. whether they have come from wicca or low magic, even some

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

oney and the faerie coach has crumpled into a pumpkin. after the candles and incense have burned through and we sit, exhausted but exhilarated after sending our wishes to the cosmos through dancing or chanting, we then have to use every effort, every talent at our disposal, to make those wishes come true on the earthly plane. the psychic kick-start provided by the magick must be used to translate the magical thoughts into actuality. so we must work overtime with new enthusiasm and inspiration to get that project finished, send off to the publisher that typescript that has been gathering dust, do whatever it takes to help ourselves to get the results we desire. my late mother would always say if i asked for extra funds 'money doesn't grow on trees; and this holds true even in the magical wo

are the same aims and will need much the same equipment. tools and treasures you will need to collect some basic tools for your spells and rituals. if you are working in a group, these can be kept either by different members or in a safe place and brought out at meetings. they need not be at all expensive. magick was traditionally carried out with the equipment of the home: the broom for sweeping the magical circle was the besom used for sweeping dirt (and negativity) out of the door and was stored with its bristles upwards to protect the home. the cauldron was the iron cooking pot on the black kitchen range that served to heat the home as well as for cooking. items often can be gathered from around your home: for example, a silver bell, a crystal bowl or a large wine glass. attractive sca

ponsible parent would introduce their children to any experiences before they were ready, least of all wiccans to whom life is sacred and children the blessing of the goddess. lisa, a wiccan from berkshire, describes how her daughter has grown up 'becoming a mother has touched me more deeply than i could ever have imagined. i am sure that every mother, pagan or otherwise, has felt and appreciated the magical connection between mother and child: eyes and hearts locked together during a breast feed; waking to silence in the middle of the night, only to hear the baby wake and cry out moments later; being able to recognise one's own child's cry in a room full of noisy babies 'being a pagan has brought all of these experiences into a spiritual focus that has brought me closer to the goddess in

paganism certainly provides a framework for this, and regardless of the spiritual path she chooses, i believe that growing up with these values will help her immeasurably in her life 'she is a perfect child of the gods: unspoiled and innocent of the limitations humankind have created for themselves. i believe that my greatest gift to her would be to teach her to stand with one foot in each world, the magical and the mundane, so that she will live her life fully and in true happiness, and perhaps inspire others towards the craft' 2- creating spells and rituals i have said that magick comes from within the individual, as a spontaneous expression of a higher force. this is not to suggest that it is entirely haphazard, however. in this chapter we shall look briefly at some general aspects of i

individual cords or in a group, creating a pattern with the longer cords of fellow witches, perhaps looped around a tree. the action of the magick is limited only by the environment and your imagination. you may find that improvisation enters quite spontaneously as the energies unfold and spiral. movement is the key to this stage. raising the power this is the most powerful part of the magick, as the magical energies are amplified and the power of the ritual carries you along joyously. ecstasy forms a major part of shamanic ceremony and the old mystery religions; it is akin to the exhilaration you experience riding on a carousel or running barefoot along a sandy shore with the wind lifting your hair. you might repeat a chant of power, dance faster, drum with greater intensity, bind your co

ABRAMELIN1

ention has been for some time turned to occult subjects. my first-mentioned informant told me that it was known both to bulwer lytton and eliphas levi, that the former had based part of his description of the sage rosicrucian mejnour on that of abra-melin, while the account of the so-called observatory of sir philip derval in the strange story was to an extent copied from and suggested by that of the magical oratory and terrace, given in the eleventh chapter of the second book of this present work. certainly also the manner of instruction applied by mejnour in zanoni to the neophyte glyndon, together with the test of leaving him alone in his abode to go on a short journey and then returning unexpectedly, is closely similar to that employed by abra-melin to abraham, with this difference, 2

ents by the latter) differ in style from introduction iv the former, the phraseology is quaint and at times vague, and the second person plural, vous, is employed for the most part instead of tu. the work may then be thus roughly classified: first book= advice and autobiography; both addressed by the author to his son lamech. second book= general and complete description of the means of obtaining the magical powers desired. third book= the application of these powers to produce an immense number of magical results. though the chapters of the second and third books have special headings in the actual text, those of the first book have none; wherefore in the table of contents i have supplemented this defect by a careful analysis of their subject matter. this system of sacred magic abraham ac

tructed in the mysteries of the holy qabalah, and lamech, the younger, to whom he bequeaths this system of sacred magic as a legacy, and to whom the whole of the first book is addressed. he speaks further of three daughters, to each of whom he gave 100,000 golden florins as a dowry. he expressly states that he obtained both his wife, and a treasure of 3,000,000 golden florins, by means of some of the magical operations described in the third book. he further admits that his first inclination to qabalistical and magical studies was owing to certain instructions in the secrets of the qabalah, which he received when young from his father, simon; so that after the death of the latter his most earnest desire was to travel in search of an initiated master. to the sincere and earnest student of o

gic; or as presenting an assemblage of directions for the production of magical effects, which the author of the book affirms to have tried with success. especially valuable are the remarks of abraham the jew on the various professors of the art which none may name in the course of his wanderings and travels; the account of the many wonders he worked; and, above all, the careful classification of the magical experiments in the third book, together with his observations and advice thereon. not least in interest are the many notable persons of that age for or against whom he performed marvels: the emperor sigismund of germany: count frederic the quarreller: the bishop of his city (probably either john i, who began the foundation of the w rzburg university in 1403 with the authorisation of po

k magic of pact and devil-worship, against which our author so constantly inveighs, but instead a system of qabalistic magic, similar to that of the key of solomon the king and the clavicles of rabbi solomon, though differing in the circumstance of the prior invocation of the guardian angel once for all, while in the works i have just mentioned the angels are invoked in each evocation by means of the magical circle. such works as these, then, and their like, it could not be the intention of abraham to decry, seeing that like his system they are founded on the secret knowledge of the qabalah; as this in its turn was derived from that mighty scheme of ancient wisdom, the initiated magic of egypt. for to any deep student at the same time of the qabalah and of modern egyptology, the root and o

ABRAMELIN2

without having licensed and even forced the evil spirits to depart; as cases are on record of the operator experiencing sudden death. i myself was present on an occasion when in the evocation by the circle, the magician incautiously having stooped forward and outward just over the limit of the circle, received a shock like that from a powerful electric battery, which nearly threw him down, struck the magical sword from his hand, and sent him staggering back to the centre of the circle. compare also with this incident allan fenwick s experience in the strange story, when his hand accidentally went beyond the limits of the circle when he was replenishing the lamps during the evocation. 96 viz: lucifer, leviathan, satan, and belial. 97 i.e, the demons and evil spirits generally. 98 the demons

onnes religieuses. this expression would include monks, nuns, and also people bigoted in religion. 131 i.e, such evil magician. 132 serrures, which implies bolts as well as locks. 133 i.e, religious denomination. 134 here abraham the jew is evidently especially addressing himself to his son lamech. 135 these two symbols are probably those which are placed at the extreme end of the third book, ie, the magical squares with the names adam and uriel returned therein, and of which the squares of numbers above are evidently intended for the reverse sides; adam being applied to the child, and uriel to the guardian angel of lamech. 136 again let the practical occultist remember that this counsel applies principally to adepts; for the ordinary man can not command the demons' seeing that he has not

ABRAMELIN3

a h b e m (10) m e l a b b e d e l i n a l s e l i n a k i l b a n a k a k a b b a k a k a n a b l i k a n i l e s l a n i l e d e b b a l e m of abramelin the mage 124 notes to the chapters of magical symbols, by s. l. macgregor-mathers. the following notes to these chapters i have classed under various heads for greater convenience of reference, thinking that besides the explanations of most of the magical names employed in the symbols, it would also be of assistance to the occult student to be able to see at a glance briefly stated at the end of each chapter, the substance of the information especially referring thereto, given by abraham the jew in other parts of the work, notably towards the end of the second book: under (a) therefore i have stated by what powers the symbols of each pa

ADEPTUS MINOR INITIATION

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

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

any external apparatus at all. 10. a pox on all these formalistic aryan sages! unless one wants to be very pedantic, it is rather absurd to contend that this form of ritual forced upon me, first by external and next by internal circumstances, was anything else but a new form of asana, pranayama, mantra-yoga, and pratyahara in something very near perfection; and it is therefore not surprising that the magical exaltation resulting from such ceremonies was in all essential respects the equivalent of samyama. on the other hand, the yoga training was an admirable aid to that final concentration of the will which operates the magical ecstasy. 11. this then is reality: direct experience. how does it differ from the commonplace every-day experience of sensory impressions which are so readily shake

ALEISTER CROWLEY ACROSS THE GULF

, and with the nine, and with the thirty-three; and at the end i came out into the abode of the holy hathor, unto her mystical mountain, and being there crowned and garlanded i rejoiced exceedingly, coming out through the gate of the east, the beautiful gate, unto the land of khemi, and the city of thebai, and the temple that had been the temple of the veiled one. there i rejoined my body, making the magical links in the prescribed manner, and rose up and did adoration to the osiris by the fourfold sign. therefore the light of osiris began to dawn; it went about the city whirling forth, abounding, crying aloud; whereat the people worshipped, being abased with exceeding fear. moreover, they hearkened unto their wise men and brought gifts of gold, so that the temple floor was heaped high; an

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

tion new york, 1959 fossey, c. la magie assyrienne paris, 1902 de la fuye, a "le pentagramme pythagoricien, sa diffusion, son emploi dans la syllabaire cuneiforme" babyloniaca paris, 1934 genouillac "les dieux de l'elam" recueil de travaux relatifs a la philologie et a l'archaeologie egyptiennes et assyriennes. paris, 1904 (ed. maspero) grant, k. aleister crowley and the hidden god new york, 1974 the magical revival new york, 1973 gray, j. near eastern mythology new york, 1969 griffith& thompson the leyden papyrus new york, 1974 hooke, s.h. babylonian and assyrian religion oklahoma, 1975 middle eastern mythology new york, 1975 king, l. babylonian magic and sorcery london, 1896 kramer, s.n. history begins at sumer new york, 1959 mythologies of the ancient world (ed) new york, 1961 sumerian

ALEISTER CROWLEY BOOK OF LIES

www.abika.com 33 commentary( iota beta) the dragon-flies were chosen as symbols of joy, because of the author's observation as a naturalist. paragraph 1 mere repeats chapter 4 in quintessence; 1001, being 11 sigma (1-13, is a symbol of the complete unity manifested as the many, for sigma (1-13) gives the whole course of numbers from the simple unity of 1 to the complex unity of 13, impregnated by the magical 11. i may add a further comment on the number 91. 13 (1 plus 3) is a higher form of 4. 4 is amoun, the god of generation, and 13 is 1, the phallic unity. daleth is the yoni. and 91 is amn (amen, a form of the phallus made complete through the intervention of the yoni. this again connects with the io and oi of paragraph 1, and of course io is the rapture-cry of the greeks. the whole cha

n in the number and the title, the former being intelligible to all nations who employ arabic figures, the latter only to experts in deciphering english puns. the chapter alludes to levi's drawing of the hexagram, and is a criticism of, or improvement upon, it. in the ordinary hexagram, the hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. in the magical hexagram this is revered; the descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. in the f

a the sublime and supreme septenary in its mature magical manifestation through matter: as it is written: an he-goat also laylah. book of lies get any book for free on: www.abika.com 161 [164] commentary( omicron-zeta) 77 is the number of laylah (lailah, to whom this chapter is wholly devoted. the first section of the title is an analysis of 77 considered as a mystic number. 7, the septenary; 11, the magical number; 77, the manifestation, therefore, of the septenary. through matter, because 77 is written in hebrew ayin zayin (oz, and he-goat, the symbol of matter, capricornus, the devil of the tarot; which is the picture of the goat of the sabbath upon an altar, worshipped by two other devils, male and female. as will be seen from the photogravure inserted opposite this chapter, laylah is

ALEISTER CROWLEY LIBER 777

of thoth.7 but we hope that the present venture will attract scholars from all quarters, as when the wounded satan leaned upon his spear, forthwith on all sides to his aid was run by angels many and strong, and that in the course of time a far more satisfactory volume may result. many columns will seem to the majority of people to consist of mere lists of senseless words. practice, and advance in the magical or mystical path, will enable little by little to interpret more and more. even as a flower unfolds beneath the ardent kisses of the sun, so will this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we h

present edition i have included, besides the preface, tables, notes and appendix from the original edition, the following additional material from 777 revised* the 11 additional columns (clxxxiv cxciv. these were originally appended at the end of table vi. six were explanatory of or supplementary to existing columns (e.g. numerations of greek and arabic letters, transliterations or translations; the magical formul column was specifically referred to the column of magical weapons; these have been placed immediately after the appropriate column. the others have been appended to the end of the appropriate table. while they are hence out of sequence i feel this is unlikely to cause confusion as these additional columns are rarely if ever directly referenced by number in other works* additiona

eferenced by number in other works* additional correspondences as mentioned in crowley s remarks on the various columns. they are inserted into the appropriate columns in double square brackets[[like this. also added are* numeration of coptic* transliterations of most hebrew names. in order to keep the present work at a manageable size, i have not included* yorke s editorial preface* the essay on the magical alphabet* the meaning of the primes from 11 to 97* the various arrangements (mostly from the book of thoth* the explanations of the attributions a series of remarks, some developing almost into essays, on columns i-iii, v-viii, x, xi, xiii-xxii, xxxiv, xxxv, xxxviii-xliii, xlv, lvi-lxviii, lxxviilxxxvi, and xcvii* what is qabalah* what is a number or a symbol (an extract from the new c

ALEISTER CROWLEY LIBER CHANOKH

ibly never written. the present edition consists of the two published sections. all footnotes are from the equinox publication; all endnotes by the present transcriber. of course in some senses liber chanokh is redundant as there are far better guides to both dee purist and golden dawn enochian magick out there; the present edition part of an ongoing project of producing good electronic copies of the magical instructions from the equinox was in large measure a reaction to the insanity of attempting to render the complex figures in ascii or as text descriptions. it is not clear what was intended for inclusion in the unpublished parts; to adequately deal with all the matters mentioned in crowley s prefaratory note would probably take a few books. at the time crowley was writing, the tables o

hn dee and some spirits &c &c &c. london. reprinted london: askin, 1974; new york: magickal childe, 1992. a typeset of dee s spirit diaries from may 1583 to may 1587 (with a brief fragment from 1607. also cited as casaubon, true relation or tfr. the ms of these diaries is bl cotton appendix xlvi (a.k.a. royal appendix xlvi, sloane ms 5007. denning, melita& phillips, oswald (1986: mysteria magica (the magical philosophy, vol. 3. st paul mn: llewellyn. revised 2nd edition; originally published st paul mn: llewellyn, 1983. liber lxxxiv 37 james, geoffrey (1984; ed/ trans: enochian evocation of doctor john dee, gillette, nj: heptangle. reprinted as enochian magick of doctor john dee. st. paul, mn: llewellyn publications, 1994. laycock, donald (1978: complete enochian dictionary. london, askin

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ed the laws of nature as conceived by ix him. to neglect these rules, to break these laws in the smallest particular is to incur failure, and may even expose the unskilful practitioner himself to the utmost peril. if he claims a sovereignty over nature, it is a constitutional sovereignty rigorously limited in its scope and exercised in exact conformity with ancient usage. thus the analogy between the magical and the scientific conceptions of the world is close. in both of them the succession of events is perfectly regular and certain, being determined by immutable laws, the operation of which can be foreseen and calculated precisely; the elements of caprice, of chance, and of accident are banished from the course of nature. both of them open up a seemingly boundless vista of possibilities

. a. in the city of the pyramids; ou mh 7 degree= 4square a. a; ol sonuf vaoresagi 6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the earth, aleister crowley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the gener

rniture of the temple and the instruments of 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 magi

ome 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 magick art: and of the powers of the sphinx. xxvii chapter 0 the magical theory of the universe there are three main theories of the universe; dualism, monism and nihilism. it is impossible to enter into a discussion of their relative merits in a popular manual of this sort. they may be studied in erdmann's "history of philosophy" and similar treatises. all are reconciled and unified in the theory which we shall now set forth. the basis of this harmony is g

en jogged by the criticisms and suggestions of various colleagues to whom i had submitted the early drafts> all these numbers are of course parts of the magician himself considered as the microcosm. the microcosm is an exact image of the macrocosm; the great work is the raising of the whole man in perfect balance to the power of infinity. the reader will remark that all criticism directed against the magical hierarchy is futile. one cannot call it incorrect- the only line to take might be that it was inconvenient. in the same way one cannot say that the roman alphabet is better or worse than the greek, since all required sounds can be more or less satisfactorily represented by either; yet both these alphabets were found so little satisfactory when it came to an attempt at phonetic printing

ALEISTER CROWLEY MAGICK WITHOUT TEARS

y deny this proposition; but in practice- how shall i put it "the state of illusion which for convenience i call my present consciousness is such that the course of action a is more natural to me that the course of action b" magic without tears get any book for free on: www.abika.com 54 or: a is a shorter cut to nothing; a is less likely to create internal conflict. 14* n n= two or naught; one is the magical, the other the mystical, process. you will hear a lot about this one day! 31 will that serve? offer a dog a juicy bone, and a bundle of hay; he will naturally take the bone, whereas a horse would choose the hay. so, while you happen to imagine yourself to be a fair lady seeking the hidden wisdom, you come to me; if you thought you were a nigger15 minstrel, you would play the banjo, and

he like. the danger 28* a few amendments- very few- have been necessitated by the lapse of time. 29^ weh note: mention fraser source, locate it in g.b. 46 is only the greater that these analogies are often as alluring as the prove on examination to be misleading. these schools represent three perfectly distinct and contrary theories of the universe, and, therefore, practices of spiritual science. the magical formula of each is as precise as a theorem of trigonometry. each assumes as fundamental a certain law of nature, and the subject is complicated by the fact that each school, in a certain sense, admits the formulae of the other two. it merely regards them as in some way incomplete, secondary, or illusory. now, as will be seen later, the yellow school stand aloof from the other two by th

ed with a suitable "versicle" chosen from some holy book, or devised by the magician to suit the case. in the british museum (and i suppose elsewhere) you may see the medal struck to commemorate the victory over the armada. this is a reproduction, perhaps modified, of the talisman used by dee to raise the storm which scattered the enemy fleet. you must lay most closely to your heart the theory of the magical link (see magick pp. 107- 122) and see well to it that it rings true; for magic without tears get any book for free on: www.abika.com 142 without this your talisman is worse than useless. it is dangerous; for all that energy is bound to expend itself somehow; it will make its own links with anything handy that takes its fancy; and you can get into any sort of the most serious kind of t

, dear girl, it should be obvious to an unweaned brat (a) they can't see the wood for the trees (b) they are using ruach on a proposition which demands neschamah. intellect is quite inadequate; the problem requires mother-wit, intuition, understanding. here is my system in a number 000 ampoule. put up the figure at birth: study it, make notes of the aspects and dignities, concentrate- and turn on the magical tap! occasionally, when i began, i set up the "progressed figure" to see how the patient was doing this week, but it never seemed to help enough to compensate for the distraction caused by the complication. what i do observe to examine the situation of to-day is transits. these i have found very reliable; but even with these i usually ignore aspects of minor importance. truth to tell

t i think allan bennett's translation of the term "recollection" is as near as one can get in english. one can strain the meaning slightly to include recollection, to imply the ranging of one's facts, and the fitting of them into an organized structure. the term "sati" suggests an identification of being with knowledge- see the soldier and the hunchback! and (equinox i, 1. so far as it applies to the magical memory, it lays stress on some such expedient, very much as is explained in liber thisarb (magick, pp. 415- 422. but is it not a little strange that "the abomination of desolation should be set up in the holy place" as it were? why should the wholebearted search for truth and beauty disclose such hateful and such hideous elements as necessary components of the absolute perfection? neve

ALEISTER CROWLEY MEDITATION

ly; its perfume fills the whole temple; it is the soul of which the grosser perfume is the body. 67 the phial which contains the oil should be of clear rock crystal, and some magicians have fashioned it in the shape of the female breast, for that it is the true nourishment of all that lives. for this reason also it has been made of mother-of-pearl and stoppered with a ruby. 68 chapter vi the wand the magical will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing. hence to will anything but the supreme thing, is to wander still further from it- any will but that to give up the self to the beloved is black magick- yet this surrender is so simple an act that to our complex minds it is the most difficult of all a

the self? it is not suicide to kill the germs of malaria in one's blood. now there are very great difficulties to be overcome in the training of the mind. perhaps the greatest is forgetfulness, which is probably the worst form of what the buddhists call ignorance. special practices for training the memory may be of some use as a preliminary for persons whose memory is naturally poor. in any case the magical record prescribed for probationers of the a'.a. is useful and necessary. above all the practices of liber iii must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage. so far it has been spok

, god is called the father, the pure soul is called the mother, the holy guardian angel is called the son, and the natural soul is called the daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. the will being twofold is in chokmah, who is the logos, the word; hence some have said that the word is the will. thoth the lord of magic sic is also the lord of speech; hermes the messenger bears the caduceus. word should express will: hence the mystic name of the probationer is the expression of his highest will. there are, of course, few probationers who understand themselves

sion "i do well to be angry" but such occasions are rare. moreover, one man's meat is another man's poison. an oath of poverty might be very useful for a man who was unable intelligently to use his wealth for the single end proposed; to another it would be simply stripping himself of energy, causing him to waste his time over trifles. there is no power which cannot be pressed in to the service of the magical will: it is only the temptation to value that power for itself which offends. one does not say "cut it down; why cumbereth it the ground" unless repeated prunings have convinced the gardener that the growth must always be a rank one "if thine hand offend thee, cut it off" is the scream of a weakling. if one killed a dog the first time it misbehaved itself, not many would pass the stage

his highest will by the fact that he has taken it in order to develop that highest will, contends with the temporary will, which is based only on temporary considerations. 72 the teacher should then seek gently and firmly to key up the pupil, little by little, until obedience follows command without reference to what that command may be; as loyola wrote "perinde ac cadaver" no one has understood the magical will better than loyola; in his system the individual was forgotten. the will of the general was instantly echoed by every member of the order; hence the society of jesus became the most formidable of the religious organizations of the world. that of the old man of the mountains was perhaps the next best. the defect in loyola's system is that the general was not god, and that owing to

ALEISTER CROWLEY TAO TEH KING

to understand this mystery, one must be fulfilling one's will((in a moral state, therefore, without desire, frictionless) and if one is not thus free, one will but gain a smattering of it. 4. the tao is one, and the teh but a phase thereof. the abyss of this mystery is the portal of serpent-wonder((cf. berashith for the identity of the phases of 'o degree' and 'something' serpent-wonder refers to the magical force called kundalini) weh note: footnote #2 above, extended here. in the original each of the eleven places is enclosed in a circle for one of the ten sephiroth and da'at. this chart presents problems. crowley did not properly draw the trigrams, but mostly with unbroken lines. he also appears to have written in the wrong names for some of the trigrams. these difficulties have been co

ALEISTER CROWLEY THE HEART OF THE MASTER

ich understanding, she told me "my name is the star of the north" and this was the proclamation: to man do what thou wilt shall be the whole of the law. my term of office upon the earth being come in the year of the foundation of the theosophical society, i took upon myself, in my turn, the sin of the whole world, that the prophecies might be fulfilled, so that mankind may take the next step from the magical formula of osiris to that of horus. and mine hour being now upon me, i proclaim my law. the word of the law is thelema (in greek letters) given in the midst of the mediterranean sea an xx sol in 3 deg. libra die jovis by me to mega therion (in greek letters) logos aionos thelema (in greek letters) having read these words with deep attention eleven times, i besought mine instructor (for

ALEISTER CROWLEY THE LOST CONTINENT

cident, and if accidents are to happen, one of them may be fatal. they believed themselves to be equal to the whole tendency of things, and proudly gazed on nature as a man might upon a virgin captive to his spear. everything that was being was zro; everything that was energy was 'working for zro. outside this was but by-product and waste-heap. the arrangement of the houses was in accordance with the magical theory. there was first the high house, then four (later six, last ten 'houses of houses; and to each of these was attached a varying number of ordinary houses. the high house was the central shrine of the whole archipelago, and must be separately described .pa v. of the high house of atlas, of its inhabitants, and of their manners and customs, and of the living atla. the high house wa

all that we know, and more, about ions and electrons; it saw every phenomenon as a manifestation of will. the crowning glory of this school was the discovery that zro in its ninth stage, eaten and drunken with concentrated intention, produced the desired result, whatever (within wide limits) that result might be. this went far to supersede the use of all specialized forms of zro, and so to unify the magical practice. it seems curious with all this magic, magic itself should be the thing most deplored. but it was the means, and, as such "that which is in particular not the end. the word for magic 'ijynx, was the only dissyllable in the language, for magic was the essentially two-fold thing, more two-fold (in a way) than the number two itself. it is interesting here to sketch briefly the ma

any truth whatever in these stories, it will then be more easily supposable that the atlanteans aspiring to journey sunwards to venus, might invoke the beings of that planet, should it be possible for them to travel to us. and that this is impos sible, who can assert? on the theory of the magicians, power increases as the sun is approached, the inhabitants of earth being more highly infused with the magical force of our star than those of mars, and they again more than those of great jupiter, gloomy and disastrous saturn and uranus, or neptune lost in star- dreams. again, the powers of each particular planet may, nay, must be wholly diverse. so fundamental a condition of existence as the value of g being vastly various, must not the inhabitants differ equally in body and in mind? what liv

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formulae of the world during the aeon which it initiates. in this very early verse is already given a master key to mathematics and metaphysics. on applying this to current problems of thought, it will be discovered that the long-fast doors fly open at a touch. let use briefly examine the implications of this statement. it should not occasion surprise to find that the book of the law n

pelt, when aiwaz is the natural transliteration of oivz weh note: this word is not certain? perhaps because he was not content with identifying himself with thelema, agape, etc. by the number 93, but wished to express his nature by six letters (six being the number of the sun, the god-man, etc) whose value in greek should be a=1, i=10, f=6, a=1, s=200, s=200: total 418, the number of abrahadabra, the magical formula of the new aeon! note that i and v are the letters of the father and the son, also of the virgin and the bull (see "liber 418) protected on either side by the letter of air, and followed by the letter of fire twice over. al i,8 "the khabs is in the khu, not the khu in the khabs" the old comment 8. here beings the text. khabs is the secret light or l.v.x; the khu is the magical

sts principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil (this will be understood better in the light of "the hermit of esopus island, q.v) the doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. this 'star' or 'inmost light' is the original, individual, eternal essence. the khu is the magical garment which it weaves for itself, a 'form' for its being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. this khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not the khu in the khabs? did w

d word of 11 letters. the new comment for this word see appendix weh note: the appendix has not yet been recovered. kenneth grant, in his "magical and philosophical commentaries" pp. 105-108 has a lengthy extension here. the providence of the extension is not definitely known to be crowley at this writing, hence cannot be included here. abrahadabra is "the key of the rituals" because it expresses the magical formulae of uniting various complementary ideas; especially the five of the microcosm with the six of the macrocosm. al i,21 "with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit" the old comment 21. refers to the actual picture on the stele. nuit is a conception immeasurably beyond all

e space- and v is "the infinite stars" thereof. the ith is the honorific termination representing her fulfilment of creative force "i" being the inmost force, and "th" its extension. the dragon in current symbolism refers to the north or hollow of heaven; thus to the womb of space, which is the container and breeder of all that exists. liber aleph should be consulted for further information as to the magical import of scorpio and taurus. al i,25 "divide, add, multiply, and understand" the old comment 25. dividing 6/50= 0.12. 0, the circumference, nuit, the centre, hadit. 1, the unity proceeding, ra-hoor-khuit. 2, the coptic h, whose shape closely resembles the arabic figure 2, the breath of life, inspired and expired. human consciousness, thoth. adding 50+ 6= 56, nu, and concentrating 5+ 6

ALEISTER CROWLEY THE QABALAH

which connect it with the first trinity are the three lost letters or fathers of the hebrew alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (cjn= 358= hycm, the messiah or redeemer, and tywl= 496= twklm, the bride) it is identical with the kundalini of the hindu philosophy, the kwan-se-on of the mongolian peoples, and means the magical force in man, which is the sexual force applied to the brain, heart, and other organs, and redeemeth him. the gradual disclosure of these magical secrets to the poet may be traced in these volumes,32 which it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many

fly important for part ii. it is of no account in the orthodox dogmatic qabalah. yet it is 12 13, the most spiritual form, 13 of the most perfect number, 12, awh [it is wyx, zion, the city of the pyramids. ed.]51 175. a mystic number of venus. 203. abr, initials of ba, b, jwr, the trinity.52 206. rbd, speech, the word of power. 207. rwa, light. contrast with bwa, 9, the astral light, and dwa, 11, the magical light. aub is an illusory thing of witchcraft (cf. obi, obeah; aud is almost= the kundalini force( odic force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11.53 210. pertains to part ii. see liber 418. 214. jwr, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21

ALEISTER CROWLEY THE SWORD OF SONG

ious reasons for misleading. 487. sattva.66 the buddhists, denying an atman or soul (an idea of changeless, eternal, knowledge, being and bliss) represent the fictitious ego of a man (or a dog) as a temporary agglomeration of particles. reincarnation only knocks off, as it were, some of the corners of the mass, so that for several births the ego is constant within limits; hence the possibility of the magical memory. the sattva is this agglomeration. see my* paganini, a famous violinist. notes 61 science and buddhism, infra, for a full discussion of this point. 518. and.67 note the correct stress upon this word. previously, mr. w. s. gilbert has done this in his superb lines: except the plot of freehold land that held the cot, and mary, and but his demonstration is vitiated by the bad iambi

ements, then he may be safely be permitted to begin to try to stop thinking. for, needless to say, the universe, including the thinker, exists only by virtue of the thinker s thought.1 in yet one other way is magic a capital training ground for the arahat. true symbols do really awake those macrocosmic forces of which they are the eidola, and it is possible in this manner very largely to increase the magical potential to borrow a term from electrical science. of course, there are bad and invalid processes, which tend rather to disperse or to excite the mind-stuff than to control it; these we must discard. but there is a true magical ceremonial, the central arcanum alike of eastern and western practical transcendentalism. needless to observe, if i knew it, i should not disclose it. i theref

s for our father! now the suggler mocks him and cries: four fool s bargains hast thou made, and thou art fit to go forth and meet a fool4 for thy mate. but our father counted thrice seven and cried: one for the fool, seeing 1 3, the number of g. 2, the number of the card g. 2 the equality of three and eight is attributed to binah, a high grade of theurgic attainment. 3 scil. juggler, the 1st key. the magical weapons correspond to the kerubim. 4 the key marked 0 and applied to aleph, 1. ambrosii magi hortus rosarum 115 hammer of thor. arcanum. griphus i. griphus ii. griphus iii. griphus iv. griphus v. griphus vi. griphus vii. the serpent should be his at last. none for the fool, they laughed back nay, even his maiden queen. for she would not any should know thereof. yet all were right, both

ALEISTER CROWLEY EQ I 1

on mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lomo. neuburg 95 at the fork of the roads 101 the magician 109 the soldier and the hunchback! and? by aleister crowley 113 the hermit 137 the temple of solomon the king (book i) 141 the herb dangerous (part i) a pharmaceutical study. by e. whineray, m.p.s. 233 "special supplement" john st. john- the record of the magical retirement of g. h. 17 frater o. m. i l l u s t r a t i o n s the silent watcher facing page 6 the four positions: the ibis, the god, the thunderbolt, the dragon" 29 the regimen of the seven" 89 blind force (supplement" 2 illustrations are not available in this electronic edition. editorial with the publication of this review begins a completely new adventure in the history of mankind

o the next question. it is no good asking it now. 131 "there are purse-proud, penniless ones who stand at the door of the tavern, and revile the guests" we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that the rich man gets no enjoyment from his wealth. good, then. let us obtain the volume entitled "the book of the sacred magick of abramelin the mage; or the magical writings of that holy illuminated man of god, captain fuller, and carry out fully their instructions. and only when we have succeeded, when we have put a colossal! against our vital? need we inquire whether after all the soldier is not going to develop spinal curvature. let us take the first step; let us sing "i do not ask to see the distant path; one step's enough for me" but (you wil

ALEISTER CROWLEY EQ I 5

said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (hb:shin hb:chet hb:nun= 358= hb:chet hb:yod hb:shin hb:mem, the messiah or redeemer, and hb:koph-final hb:taw hb:yod hb:vau hb:lamed= 496= hb:taw hb:vau hb:koph hb:lamed hb:mem, the bride) it is identical with he kundalini of the hindu philosophy, the kwan-se-on of the mongolian peoples, and means the magical force in man, which is the sexual force applied to the brain, heart, and other organs, and redeemeth him. the gradual disclosure of these magical secrets to the poet may be traced in these volumes, which it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many b

y important for part ii. it is of no account in the orthodox dogmatic qabalah. yet it is 12 x 13, the most spiritual form, 13, of the most perfect number, 12, hva [it is tzivn, zion, the city of the pyramids- ed] 175. a mystic number of venus. 203. abr, initials of ab, bn, rvch, the trinity. 206. dbr, speech "the word of power" 207. avr, light. contrast with avb, 9, the astral light, and avd, 11, the magical light. aub is an illusory thing of witchcraft("cf" obi, obeah; aud is almost= the kundalini force("odic" force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11. 210. pertains to part ii. see liber 418. 214. rvch, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21

ALEISTER CROWLEY EQ I 5

e that was pronounced in the beginning being but the creation of sakti. and this mystery is reflected in the legend of the 119 creation, where adam represents the concealed one, for adam is temurah of mad, the enochian word for god, and eve, whom he created 20 the fourth of the mystic numbers of jupiter is 136. for love, is tempted by the snake, nechesh, who is messiah her child. and the snake is the magical power, which hath destroyed the primordial equilibrium. and the garden is the supernal eden, where is ayin, 70, the eye of the concealed one, and the creative lingam; and daleth, love; and nun the serpent. and therefore this constitution was implicitly in the nature of eden("cf" liber l, i, 29, 30, so that the call of the aethyrs could not have been any other call than that which it is

riginal work, of which this is a translation, is unique, no other copy being known, although both bylwer lytton and eliphas levi were well aware of its existence; the former having based part of his description on the sage rosicrucian, mejnour, on that of abra-melin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective au

o other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it. transcendental magic: its doctrine and ritual. by eliph

ALEISTER CROWLEY EQUINOX EQ I 1 2

jour. pharm. january 1908."transactions chem. society, 1896,"69" 539."proceedings chem. soc. 1898,"14" 44, feb. 17;"ibid. 1898, p. 184. squires,"companion to british pharmacopoeia, 1908. martindale's "extra pharmacopeia, 1908. hooper's "medical dictionary."chemist and druggist. e. whineray, m.p.s. etc. weh note: presentation continues in no. 2 255 "special supplement" john st. john the record of the magical retirement of g. h. frater, o. m. 1 weh note: the supplement has its own pagination. illustration: bw halftone: in a black border, this is a photograph of a person, presumably crowley, in a violet (assumed from text) robe. the figure is shown in right profile, inclined forward to the right about thirty degrees off the vertical. the feet are bare and visible, with left foot flat and to

us to my hand! months before, for quite other reasons, i had moved most of my portable property to paris; now i go to paris, not thinking of a retirement, for i now know enough to trust my destiny to bring all things to pass without anxious forethought on my part and suddenly, therefore, here do i find myself and nothing is lacking. i determined therefore to begin steadily and quietly, allowing the magical will to come slowly forth, daily stronger, in contrast to my old plan, desperation kindling a store of fuel dried by long neglect, despair inflaming a mad energy that would blaze with violence for a few hours and then go out and nothing done."not hurling, according to the oracle, a transcendent foot towards piety. quite slowly and simply therefore did i wash myself and robe myself as

imply therefore did i wash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment) wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human 9 bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tons

went on meditating in "hanged man posture"[legs 4.14. crossed, arms below head, like the figure of the hanged man in the tarot cards. ed. to formulate sacrifice and pain self- inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since "conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. 4.15- read ritual dclxxi.[the nature of this ritual is 4.30. explained later. ed. 5.10. i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a

o the oubliette. i put down this not as a "pose" but because the business is so gigantic. it encourages me immensely; for if my dweller on the threshold be that most formidable devil, how vast must be the pylon that shelters him, and how glorious must be the temple just beyond! 9.30. it seems that there was one more mistake to make; for i've made it! i started to attempt to awaken the kundalini the magical serpent that sleeps at the base of the spine; coiled in three coils and a half around the sushumna; and instead of pumping the prana up and down the sushumna until siva was united with sakti in the sahasrara-cakkram, i tried god knows why; i'm stupider than an ass or h c to work the whole operation in muladhara with the obvious result. there are only two more idiocies to perform o

ALEISTER CROWLEY EQUINOX EQ I 2 2

shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly

jected with all the strength of the lower will, under the guidance of the reasoning faculty, and illuminated by the "higher will" therefore, it is, that in thine occult working thou art advised to invoke the divine and angelic names, so that thy lower will may "willingly" receive the influx of the higher will, which is also the lower genius, behind which are all potent forces. this, therefore, is the magical manner of operation of the initiate, when "skrying in the spirit vision" he knowing "thoroughly" through his arcane wisdom the disposition and correspondences of the force of the microcosmus, selecting not any, but a certain symbol and that balanced with its correlatives, then sendeth he, as before said, a thought-ray from his spiritual consciousness, illuminated by his higher will, di

ALEISTER CROWLEY EQUINOX EQ I 2

n of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are: 16 (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt should be made thoroughly familiar. this can be done by studying them in any public museum, or in such books as may be accessible to the student. they should then be carefully painted by him, both from the model and from memory. 2. the student, seated in the "god" position, or in the characteristic attitude of the god desired, should then imagine his image a

stration (v) raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon("see" illustration (vi) cross the arms on the breast, and bow the head and say "the sign of osiris risen("see" illustration (vii) extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii) with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (aleph-resh-aleph-resh-yod-taw-aleph- this word consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper 23 triangle and trace it in a dext

more complete in several directions than that of my predecessors, inasmuch as i possess the advantage not only of a prolonged psychological training, a solid constitution, a temperament on which hashish acts by exciting perception (san n a, quite unalloyed by sensation (vedana) and a perfect scepticism; but also of more than an acquaintance with ceremonial drunkenness among many nations and with the magical or mystical processes of all times and all races. it may fairly be retorted upon me that this unique qualification of mine is the very factor which most vitiates my results. however. with the question of intoxication considered as a key to knowledge let me begin, for from that side did i myself first suspect the existence of the drug which (as i now believe) is some sublimated or purif

n "the temple" also, 13 is the numeration of aleph-chet-dalet= unity, as also is the great name of god, aleph-lamed, by aiq bekar or temurah- the distinct formulation of the three in one, uniting once more to produce the 4. now beth primarily signifieth a house or abode, and in taro it is mercury, the magus- the vox dei- and thoth, the recorder. coalesce these two ideas and we get hb:bet "this is the magical history" hb:resh signifieth the head or beginning of time and 179 things; and by taro it is glory, life, light, sun. thus read "of the dawning of life and light" hb:aleph is by shape the svastika, symbolically aleph, the ox, as though showing the fearful force of the spiritual "whirling motions" upon the material plane, as a terrible and destructive power. this is also shown by the foo

he gods. thus "proclaimed is the reign of the gods of light" hb:taw is the last letter of the alphabet, the "finis, the omega, the universe, saturn, the outermost planet, and it is also taw-resh-ayin-aleph, throa, the gate of the universe; and by qabalah of nine chambers it is hb:dalet, the gateway of initiation. hence "at the threshold of the universe" 180 so the whole word reads: hb:bet this is the magical history hb:resh of the dawning of the light. hb:aleph begun are the whirling motions; hb:shin formulated is the primal fire; hb:yod proclaimed is the reign of the gods of light hb:taw at the threshold of the infinite worlds! now compare this with the particular exordium (g. d. mss. z3 .at the ending of the night :at the limits of the light hb:bet :thoth stood before the unborn ones of

ALEISTER CROWLEY EQUINOX EQ I 3 2

the name of god let there be light unto the void a restriction "soror s.s.d.d. altered frater i.a.'s ritual, making the operation to "form a link between thoth and the magus. this is absurd; the correct way "is as here given, in which the link is formed between the spirit and the "magus" 170 "considerations" to be performed on the day and in the hour of mercury: the evocation itself commencing in the magical hour of tafrac, under the dominion of the great angel of mercury hb:lamed hb:aleph hb:peh hb:resh. on wednesday, may 13, 1896, this hour tafrac occurs between 8h. 32' p.m. and 9h. 16, when mercury is in 17 gemini on the cusp of seventh house slightly to south of due west. moon going to mars sic should be with mercury 14 gemini mercury to neptune, mercury 150 saturn.1 "of the form of th

ide. there is a tangent, large ringed circle outside at the ne vertex, point of tangency obscured by the smaller ringed circle of that vertex. there is an equilateral triangle circumscribed within, base parallel to the tangent afore mentioned. there is an "a" within the apex of this triangle, top to apex direction. below the "a, within the triangle, is the sigil from page 170, oriented as the "a. the magical figures of mercury are to be drawn in yellow-orange chalk upon the ground as shown. at the quarter where the spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the incense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat. c is the chair of the chief operator. d is th

phant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly p

hts save one, he performs over these the banishing ritual of the pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your presence the hall of twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and then, drawing the invoking pentagram of fire, he says] i, in the names of bitom and by the names oip teaa pedoce,10 i consecrate thee, o creature of fire, to the service of the works of the magic of light [he lights from the magical candle the eight lamps, and the charcoal for the incense-burner

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 the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power:

ALEISTER CROWLEY EQUINOX EQ I 3 3

riginal work, of which this is a translation, is unique, no other copy being known, although both bylwer lytton and eliphas levi were well aware of its existence; the former having based part of his description of the sage rosicrucian, mejnour, on that of abra-melin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective au

o other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it. new pearl of great price: a treatise concerning the tre

ALEISTER CROWLEY EQUINOX EQ I 3

r the great wall which stands before him as a partition between two worlds. 4 "doctrine and ritual of magic" pp. 194, 195. 5 instructor. all faculties and all senses should share in the work; nothing in the priest of hermes has the right to remain idle; intelligence must be formulated by signs and summed by characters or pantacles; will must be determined by words, and must fulfil words by deeds; the magical idea must be rendered into light for the eyes, harmony for the ears, perfumes for the sense of smell, savours for the palate, objects for the touch; the operator, in a word, must realise in his whole life what he wishes to realise in the world without him; he must become a "magnet" to attract the desired thing; and when he shall be sufficiently magnetic, he must be convinced that the t

on, even to ecstasy on the one hand, and death or madness on the other.7 6 "doctrine and ritual of magic" p. 196. 7 "goetia" pp. 1-3. thus we see that the aspirant must become a "magnet" and attract all desires to himself until there is nothing outside of 147 him left to attract; or repel all things, until there is nothing left to repel. in the east the five senses are treated in their unity, and the magical operation becomes purely a mental one, and in many respects a more rational and less emotional one. the will, so to speak, is concentrated on itself by the aid of a reflective point_ the tip of the nose, the umbilicus, a lotus, or again, in a more abstract manner, on the inhalation and exhalation of the breath, upon an idea or a sensation. the yogi abandons the constructive method, and

al development, divination, and alchemical processes, the details of which are dealt with in a manuscript entitled "z.2" of the order of the golden dawn, which is divided into five books, each under one of the letters of the name hb:heh hb:vau hb:shin hb:heh hb:yod. these five books show how the 0= 0 ritual may be used as a magical formula. they are as follow: hb:yod book i practical evocation a. the magical circle. b. the magician, wearing the great lamen of the hierophant, and his scarlet robe. the hierophant's lamen is on the back of a pentacle, whereon is engraved the sigil of the spirit 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 all

what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a "good" spirit the sigil is now to be placed "within "the white triangle" the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword of art) erect, and commences the evocation of the spirit. this being an exorcism of the spirit unto visible appearance. the magician stands in the place of the hierophant during the obligation, and faces west irrespective of the particular quarter of the spirit. but if the nature of the spirit be evil, then the sigil must be placed "without" and to

circumambulates the magic circle once, then passes to the south and halts. he stands (having lain his sigil on the ground) between it and the west, repeats the oration of the kerux, and again consecrates it with water and with fire. then takes it in his hand, facing westward, saying "creature of. twice consecrate, thou mayest approach the gate of the west" m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces s.w "and again "astrally masks himself with the form of the spirit" and for the first time partially opens the covering, without, however, entirely removing it. he then smites it once with the flat blade of this sword, saying in a loud, clear and firm voice "thou canst not pass from concealment unto manifestatio

ALEISTER CROWLEY EQUINOX EQ I 4 2

ethods of meditation as possibly useful to the beginner, and should not therefore recommend them to be discarded at once. with regard to my advancement, the redemption of the cosmos, etc, etc, i leave for ever the "blossom and fruit" theory and appear in the character of an inquirer on strictly scientific lines.274 this is unhappily calculated to damp enthusiasm; but as i so carefully of old, for the magical path, excluded from my life all other interests, that life has now no particular meaning, and the path of research, on the only lines i can now approve of, remains the one path possible for me to tread. on the 11th of june p. records that he moved his bed into the temple that he had constructed at c. house, for convenience of more absolute retirement. in this temple he was afflicted by

ia. stop teasing, darling! carr. i'm not teething! that's what i complain of; you always treat me as a baby! euphemia. come to him mummy, then! carr. you're not my mummy! that's what i complain of; you always treat me as a cheops, ever since that night on the great pyramid! euphemia["hides her head in his bosom] oh shame, shame! carr. not a bit of it! think of the infinite clearness of the night "the magical green of the sunset, the magical blue of the nile" the rising of the great globed moon- the stars starting from their fastnesses like sentries on the alarm- the isolation of our stance upon the summit- the faery distance of cairo and its spear-sharp minarets- and we- and we- euphemia. oh me! oh me! carr. shall i remind you- 221 euphemia. must "i" remind "you" carr. no; my memory is exc

ches, and burns, with unsated desire, thy breath the warm essence of myrtle, the fragrance of pine, the languorous smoke of a temple obscene yet divine, which gladdens the soul of a god in his passionate ire. so silent those nights, i could fancy the uttermost deep engulfed us for ever- for ever in silence to keep the tale of our wooing: till sweetly the murderous hours had lulled us to rest; and the magical poison of flowers had stolen our brains, and our eyelids were heavy with sleep. ah love! they are banished, yet not so the strength of the spell which holds both our beings in bondage, a bondage so fell that even the angels above cannot alter its power; it lives in the memory yet of one passionate hour, when from the dark bosom of hell sprang a fair felon flower. ethel archer. 326 the

ALEISTER CROWLEY EQUINOX EQ I 4 3

riginal work, of which this is a translation, is unique, no other copy being known, although both bylwer lytton and eliphas levi were well aware of its existence; the former having based part of his description on the sage rosicrucian, mejnour, on that of abra-melin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective au

o other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it. transcendental magic: its doctrine and ritual. by eliph

ALEISTER CROWLEY EQUINOX EQ I 4

ering their meaning (4) rising on planes (5) astral visions.169 (6) adonai ha aretz.170 113 166 this description of hong-kong is as correct as can be expected from so short a visit. the 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 a

carefully throughout keeping size exact. this more legitimate but more difficult. 196 invoked angel of nirvana as h.p.k. on lotus. note p.'s complete ignorance of buddhism, at this date. after this meditation i arrived at the following decision: i must not cling to the peace.197 it certainly has become real to me, but if 122 i make a god of it it will become but an illusion. i am ready to receive the magical power as i should not abuse it. i must needs accomplish the finished work. buddha. 33 m. the best meditation i have so far done. i regard this as a "real" meditation; for 13 minutes quite forgot time. rose on planes of t'y's't'g'k198 from malkuth to kether. august 5th. meditated on thoth concerning frater i.a. 6th. arrived at colombo. we now arrive at another turning-point in the progr

ALEISTER CROWLEY EQUINOX EQ I 6 2

a shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows, ineffably, utterly, tender. o moon! ambrosial moon! arise on my desert of sorrow, that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river, holy and holy and holy, i know, for ever and ever and ever! 115 a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, hor

a translation, is unique, no other copy being known, although both bulwer lytton and eliphas levi were well aware of its existence; the former having based part of his description of the sage rosicrucian une junier weh note "sic, s.b "mejnour" on that of abra-melin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective au

o other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magic" the magical squares or combinations of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it- frank hollings, 7 great turnstile, holborn, w.c. jenni

ALEISTER CROWLEY EQUINOX EQ I 6

ith-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant, that he shall display in the great day of m. a. a. t, that is being interpreted the master of the temple of a. a, whose name is truth. 35 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit and conjure; let him draw himself together in that forcefulness;

smile a little grimly at the integrity of those who try to include all magic under black magic, as is the present trick of the mystic militant here on earth. now, as one who may claim to a slight acquaintance with the literature of both paths, and to have been honoured by personal exposition from the adepts of both paths, i believe that i may be able to bring them fairly into the balance. this is the magical theory, that the first departure from the infinite must be equilibrated and so corrected. so the "great magician" mayan, the maker of illusion, the creator, must be met in combat. then "if satan be divided against satan, how can his kingdom stand" both vanish: the illusion is no more. mathematically, 1(-1= 0. and this path is symbolised in the taro under the figure of the 153 magus, th

ALEX SANDERS THE KING OF THE WITCHES

ny began with the couple jumping over a broomstick, then over a flaming cauldron, to: ensure the fertility of the marriage. then they had their forearms nicked with a dagger and bound together so that their blood could mingle. normally the third-grade initiation would have been held before this, but for maxine and alex it was already obsolete.they spent their honeymoon in alex'sflat,surrounded by the magical weapons that were so much a part oftheir lives. now that alex spent so much of his time with his bride, paul was very lonely. he had takena room in stockport and had fallen in .love with a girl, but she was engaged to someone else and he had resolvednot to try to win her over. usedto a sociable life, he asked alex to apply his powers to send him someone to live for. for some time alex

cle so that the initiate is between the high priest and the high priestess, who hold his elbows tightly as they all whirl round chanting 'bko, eko azarak' to raise the cone of power. when. the others sit down, the initiate, still blindfolded, is led to stand with his back to the altar while the high priestess says 'in other religions, the postulate kneels while the priest towers above him, but in the magical art we are taught to be humble and so we kneel to welcome. them' kneeling, she kisses his feet and says 'blessed be thy feet that have brought thee in these ways' she then kisses him just above his knees and says 'blessed be thy knees that shall kneel at the sacred altar' she kisses himjust above his pubic hair and says 'blessed be thy phallus without which we would not be: while she k

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ll never deny the secrets to such a person, if he or she has been properly vouched for by a brother or sister of the art. all this i swear by my hopes of salvation, my past lives and my hopes of future ones to come; and i devote myself and my measure to utter destruction if i break this my solemn oath. kneeling, h. places left hand under candidate's knee and right hand upon his (her) head to form the magical link and concentrates long enough to fully charge c, saying: h: i will all my power into thee. candidate's knees and ankles are now unbound, and he/she is assisted to rise. hierophant takes up oil and anoints c. at pubes, right breast, left hip, right hip, left breast, and above pubic hair again, saying: h: i consecrate thee with oil. and again with wine, saying: h: i consecrate thee w

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

initiate, or the electrical force that emanates from him is geometrically circulated through certain centres, producing the necessitated stimulation. at the fifth initiation similarly the force of the third logos may be felt, and at the sixth that of the second logos, while at the seventh the dynamic fire of the first logos circulates through the body of the chohan. it might be tabulated thus: 1. the magical force of the seventh logos is felt at the first initiation. 2. the aggressive fire of the sixth logos is felt at the second initiation. 3. the illuminating light of the fifth logos is felt at the third initiation. 4. the harmonising life of the fourth logos is felt at the fourth initiation. 5. the blending power of the third logos is felt at the fifth initiation. 6. the unifying heat o

efore, owing to the vital practical value of this section, and to the dangers attendant upon a comprehension of these matters by those who are as yet unready for the work of- 582- a treatise on cosmic fire copyright 1998 lucis trust conscious manipulation of force, it is proposed to impart the necessary teaching under the formula of "rules of magic" with certain elucidating comments. in this way, the magical work is fully safeguarded, and at the same time sufficient is imparted to those who have the inner ear attentive, and the eye of wisdom in process of opening. a. black magicians and white. much is said among occult students these days anent white and black magic,94(260) and much that is said is without force, or truth. it has been truly said that between the two types of workers, the l

prevents him holding a meditation long enough, and formulating his ideas clearly enough to bring about ultimate materialisation. men are, as yet, too impure and too selfish to be trusted with this knowledge. their thought forms would be constructed in order to be sent on selfish missions and for destructive ends, and until they are more spiritual, and have gained control over their lower nature, the magical words which galvanise into separated activity the form in mental substance will not be available for their use. it might be asked how it is that men do achieve their ends, through concentration and visualisation, and do manage to send forth thought forms which reach their objective. in two ways this can be brought about- 593- a treatise on cosmic fire copyright 1998 lucis trust first

t be available for their use. it might be asked how it is that men do achieve their ends, through concentration and visualisation, and do manage to send forth thought forms which reach their objective. in two ways this can be brought about- 593- a treatise on cosmic fire copyright 1998 lucis trust first. by an unconscious recollection of methods and formulas known and used in atlantean days, when the magical formulas were public property, and men produced results through the pronouncement of certain sounds. they did not achieve their ends through mental ability, but principally through a parrot-like capacity to repeat mantrams. these are, at times, hidden in the subconscious nature, and are used unwittingly by the man who is feeling strongly enough. second. through the thoughts and ideas o

e man fitting in with the plans and purposes of those who do know, either on the path of white or black magic. then they utilise the form with its inherent force and galvanise it into activity, and a temporary separate identity, thus sending it forth to accomplish its purpose. this accounts for many of the apparently phenomenal results achieved by selfish or by incompetent (though good) thinkers. the magical words are only communicated under the seal of secrecy, to men working under the brotherhood of light, to initiates, and to pledged chelas, owing to the great danger involved. occasionally, too, they are ascertained by men and women who have brought about a condition of alignment with the ego, and are, therefore, in touch with the inner centre of all knowledge within themselves. when th

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the exact details of unimportant personalities, and environing conditions. our theme is to be that of the magic of the soul, and the key thought, underlying all that may appear in this book, is to be found in the words of the bhagavad gita which runs as follows "though i am unborn, the soul that passes not away, though i am the lord of beings, yet as lord over my nature i become manifest, through the magical power of the soul" gita iv.6. the statistical and the academic is a necessary basis and a preliminary step for most scientific study, but in this book we will centre our attention on the life aspect, and the practical application of truth to the daily life of the aspirant. let us study how we can become practical magicians, and in what way we can best live the life of a spiritual man

y understood, my words are for those who are seeking to measure up to the need for trained servers. i say not, you note, those who measure up. intention and effort are considered by us of prime importance, and are the two main requisites for all disciples, initiates and masters, plus the power of persistence. in our consideration of these rules, i am not so much interested in their application to the magical work itself as in training the magician, and in developing him from the standpoint of his own character. later we may get down to the application of knowledge to the outer manifestation of world forces, but now our objective is something different; i seek to interest the minds and brains (and therefore the lower self) of students in the higher self, thereby keying up their mental inter

anate from the subjective band of teachers of whom i am a humble member, let it be to follow the dictates of your own soul and the promptings of your higher self. before we proceed to an analysis of this rule and of the previous one, for rules ii and iii are the two halves of a whole, i would like to remind you that, in this series of meditations upon these ancient formulas, we are concerned with the magical work of the aspirant as a co-worker in the enterprises of the great white lodge. we are dealing with the methods of white magic. let me remind you also, that the magical work of our planetary hierarchy consists of tending the psyche in the world of forms, so that the unfolding flower of the soul may be nurtured and fostered in such wise that radiant glory, magnetic force and (ultimatel

he physical body to such an extent that each atom becomes in turn a tiny radiant centre. this only becomes possible when the head, heart, the solar plexus and the centre at the base of the spine are connected in a peculiar fashion, which is one of the secrets of the first initiation. when these four are in close cooperation the "floor of the triangle" as it is symbolically called, is prepared for the magical work. in other words these can be enumerated as follows: a. the physical material form with its centre at the base of the spine. b. the vital body working through the heart centre where the life principle has its seat. the activities of the body which are due to this stimulation are carried through the circulation of the blood. c. the emotional body, working through the solar plexus ce

n the work of the four proceeds. the four are at-one. the solar angel is identified with his instrument; the life of the sheaths is subordinated to the life of the inner divinity; the light of the sheaths is fused with the light of the soul. the head, the heart, and the base of the spine are geometrically aligned and certain developments then become possible. in these two rules, the foundation of the magical work of the soul has been laid down. let us list, for the sake of clarity, the steps outlined: 1. the solar angel begins the work of initiating the personality- 65- a treatise on white magic copyright 1998 lucis trust 2. he withdraws his forces from soul enterprises in the spiritual kingdom, and centres his attention on the work to be done. 3. he enters into deep meditation. 4. magneti

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

ven rays- volume i: esoteric psychology i copyright 1998 lucis trust choice and self-initiated effort of the individual student. in the books already published three basic lines of teaching can be traced: first, a relatively new technique has been given as to the control of the body. second, teaching has been given anent the formation of the new group of world servers. third, the general lines of the magical work of creation have received attention. the first line of teaching concerns the individual and his development; the second indicates the nature and ideals of the group into which he may find his way if he profits by the teaching and learns control; the third, could you but realise it, details in some measure the methods and modes of work during the coming new age. ponder upon these t

s which has flooded the world today. hence also the effort that i, a worker on the inner side of life, am making to teach the newer psychology in this treatise, and so show to man what is his equipment and how well suited he is to the work for which he has been created, and which he has as yet failed to comprehend. the force and the effect of the seventh ray influence will, however, reveal to him the magical work, and the next twenty five hundred years will bring about so much change and make possible the working of so many so-called "miracles" that even the outer appearance of the world will be- 59- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust profoundly altered; the vegetation and the animal life will be modified and developed, and much that is

nto the temple of the hidden mystery to man. one by one we shall undergo the esoteric and spiritual counterpart of the psychological factor which is called "a mental test" that test will demonstrate a man's usefulness in mental work and power, it will show his capacity to build thought-forms and to vitalise them. this i dealt with in a treatise on white magic, and the relation of that treatise to the magical work of the seventh ray and its cycle of activity will become increasingly apparent. a treatise on white magic is an attempt to lay down the rules for training and for work which will make it possible for the candidate to the mysteries to enter the temple and to take his place as a creative worker and thus aid in the magical work of the lord of the temple. the names whereby this ray lo

and for work which will make it possible for the candidate to the mysteries to enter the temple and to take his place as a creative worker and thus aid in the magical work of the lord of the temple. the names whereby this ray lord is known are many, and their meaning is of prime significance today. the work of the future can be seen from a study of these names. the unveiled magician the worker in the magical art the creator of the form the bestower of light from the second lord the manipulator of the wand the watcher in the east the custodian of the seventh plan the invoker of wrath the keeper of the magical word the temple guardian the representative of god the one who lifts to life the lord of death the one who feeds the sacred fire the whirling sphere the sword of the initiator- 61- a t

xth ray .t he devotion of the lords of love. 3. the aryan race. third ray .t he activity of the men of mind. 4. the coming race .f ourth ray .t he vision of the units of light. 5. the final race. first ray. the will of the lords of sacrifice. the two earlier races were governed by the second and seventh rays, respectively, and embody the activity of the form builder and the constructive energy of the magical organiser. the reader must bear in mind, as he studies these major ray cycles, that they cover inconceivably long periods of time, and produce two effects which must be considered. first, the ray energies, five in number, play upon the human kingdom itself, and in the course of the ages raise man from the dead to life; they lift him out of the dark prison of matter into the light of da

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

peech to bring about chosen objectives. untruth- 27- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust sex magic. the selfish perversion of soul powers. leading to white magic, the use of soul powers for spiritual ends. the identification of oneself with reality. right order through right magic. power to cooperate with the whole. understanding of the plan. the magical work of interpretation. manifestation of divinity. a close study of the above suggested phrases, showing as they do the wrong and the right major expressions of ray force, will aid the student correctly to comprehend his own ray nature, and also whereabouts he stands in his development. one of the major faults of disciples today is the paying of too close attention to the faults, error

agency, the new group of world servers. this may convey something of an understanding of an aspect of christ's work which is frequently overlooked- 165- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust today, as the seventh ray comes into manifestation, we shall see the approaches between the two higher kingdoms of men and of souls greatly facilitated, as the magical work in the producing and bringing about of relationship begins to go forward as desired. it is the work of the ray of magical order which will bring about sensitivity to one of the major approaches which is being now attempted. only as history is made and we learn later the amazing nature of the epoch through which the race is passing, will humanity appreciate the significance of the

egration. under the heading of each ray we shall have therefore: 1. the formula of integration. 2. its dual application of destruction and rebuilding, with a brief indication of the process and the result. 3. the final stage of the process wherein the man a. brings the three bodies into alignment. b. passes through a crisis of evocation, thus, as the bhagavad gita says, becoming "manifest through the magical power of the soul. c. enters into a phase of light, wherein the man sees clearly the next step to be taken. d. receives the revelation of the plan and of what he has to do in connection with it. e. integrates the three bodies into one synthetic whole, and is therefore ready for the technique of fusion, which is suited to his ray type. this will bring us to our second point which concer

tencies. there is much, however, to be done in the meantime, and the disciples upon this seventh ray can ponder on this formula and seek their own interpretation of it, endeavouring first of all to stand in the east, within the protection of the pentagram. as he realises the task to be carried out and the nature of the work to be done by the seventh ray worker, and appreciates the fact that it is the magical work of producing those forms on earth which will embody the spirit of god (and in our particular time, this necessitates the building of new forms, each seventh ray disciple will see himself as a relating agent, as the one who stands in the midst of the building processes, attending to his portion of the task. this, if really grasped and deeply considered will have the effect of produ

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

t and consecrate your life anew to service. one practical suggestion i would make, my brother, anent the study work assigned to the group. might not the ideas underlying the lord's prayer unfold to you with greater clarity if you took it for the theme of your study and teaching work. in teaching we learn. it would profit your pupils much (and you also) if you together were to give some thought to the magical formula which that ancient prayer embodies. the deepest esoteric significance which may emerge in your mind need not necessarily be imparted to your group but much may be given. in so teaching, your thoughts may take shape and these when later embodied in words may carry real benefit to your group brothers. this is but a suggestion. i would seek to reiterate at this time, as always, th

eflection of the trinity of deity. c. there is in reality no separation or duality, no i, or thou, but simply a god in manifestation, whose nature is light. 5. then say: a. having pervaded this world of the little, manifested self with one fraction of myself, i remain greater, wider and overshadowing all my daily living. ponder on this thought for five minutes. b. i, the manifesting self, through the magical power of my nature, revitalise, redeem and re-absorb this fraction, dwelling in the body. ponder on this for five minutes. 6. then carry the life and light of the angel of the presence back again consciously into the body and know it to be there, illuminating your mind, rendering positive and quiescent your astral nature, and invigorating and stimulating your physical body. do this def

ong as this is the case, your soul life is blocked at astral levels. another difficulty, growing out of this, is the fact that because of this astral impasse, your soul is focussed in the astral body. it can get no further into expression, i.e, on the physical plane, on account of the glamour which surrounds you. your personality energy is focussed in the mental body. this brings the influence of the magical seventh ray to bear upon your mind, so that you are caught by glamour in two directions. your brain being also an expression of seventh ray force facilitates this work of magic. until, my brother, you are polarised in the soul, you are playing with fire and the magical work of the astral plane is full of danger for you. even your intense interest in masonry is for this life unwise, for

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

hierarchy of our planet. these forces working in russia are concerned with the magic of form whereas pure white magic is concerned only with the soul or with the subjective aspect, as it conditions the objective. the "black forces" so called, are nowhere rampant in russia any more than in other parts of the world, but the russian reaction and attitude to enforced rule and order has in it more of the magical seventh ray influence than is the case in other countries; germany also enforced a standardised order and way of living but this was definitely submitted to the control of the black forces. you will note that of the major nations only brazil, great britain and the united states of america are definitely under the influence of the second ray of love-wisdom. an interesting fact thus emer

s to the fanaticism, the natural cruelty, the fervent idealism, the arrogant pride and the religious and mystical quality of the spanish character, they are obviously of sixth ray origin and are highly crystallised. the intense individualism of the people can be noted also as a definite part of their seventh ray personality equipment. their spiritual motto "i disperse the clouds" is indicative of the magical work for which spain will eventually be responsible and sooner than is perhaps anticipated, thus balancing in that highly intelligent and individualistic country the field of scientific magic and the magical work of the church of the future. this is a prophecy which lies at present too far ahead to be capable of verification, either in this generation or the next, but it is rooted in n

n quality, so we can look for an increasing number of seventh ray egos now to appear. the furtherance of the coming seventh ray civilisation of synthesis, fusion, and of increased soul expression, and the development of the new stage into which the white magic of the hierarchy is entering is, therefore, inevitable and for this stage there should be definite preparation and training. the powers of the magical age are many and one of the reasons why the seventh ray is now making its appearance is that, owing to the rapid perfecting and integration of the human personality, the higher integration between soul and personality is today more possible and more easily accomplished than ever before. the new forms, through which that much desired consummation can be affected, must be consequently gr

prehended, and with those developments which will be eventually brought about by means of a true and scientific magic. this new magic will have no more relation to the crude attempts and oft ridiculous undertakings of the magicians, alchemists and performers of the past than c-a-t, cat, has to an algebraical formula. i would remind you also that in that home of ancient magic which you call egypt, the magical work there performed was definitely concentrated upon the producing of physical effects and material results, and that the focus of the attention of the magician of the day can be seen in the stupendous production of those ancient and gigantic forms, standing silent and still in their pristine magnificence, which today call for the attention of- 64- the destiny of the nations copyright

results, and that the focus of the attention of the magician of the day can be seen in the stupendous production of those ancient and gigantic forms, standing silent and still in their pristine magnificence, which today call for the attention of- 64- the destiny of the nations copyright 1998 lucis trust archaeologists and travellers; the forms of lesser magic which they produced were dedicated to the magical protection of the physical form and allied matters. in later days, we have the appearance of alchemy in its many forms plus its search for the philosopher's stone and the teaching as to the three basic mineral elements. they were driven esoterically and from the subjective side of life to search for that which could unify the three lower physical levels and this is in its nature deeply

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

. these two are not identical, but must be taken into the calculations of the investigating astrologer and his interpretations. it is the focussed energy of cancer which makes it a major magnetic or attractive focal point leading to the processes of incarnation. through the door of cancer streams the "magnetic magical light which guides the soul into the dark place of experience" similarly, it is the magical pull of capricornian energy which upon the returning wheel (in contradistinction to the wheel of rebirth or the outgoing wheel) of expression and of discipleship draws the soul steadily away from form life and experience and constitutes that "radiant light which leads the soul in safety to the mountain top" in the recognition of this comes elucidation of the fact that in time and space

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

is time. the jewish problem will be solved by intermarriage; that of the negro will not. this will mean concession and compromise on the part of the orthodox jews not the concession of expediency but the concession of conviction. let me point out also that just as the kabbalah and the talmud are secondary lines of esoteric approach to truth, and materialistic in their technique (embodying much of the magical work of relating one grade of matter to the substance of another grade, so the old testament is emphatically a secondary scripture, and spiritually does not rank with the bhagavad-gita, the ancient scriptures of the east and the new testament. its emphasis is material and its effect is to impress a purely materialistic jehovah upon world consciousness. the general theme of the old test

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

latively large scale. on this i need not enlarge, for it concerns the technicalities of the ancient wisdom, on which i have given you much in my other books. vii. education is therefore the science of the antahkarana. this science and this term is the esoteric way of expressing the truth of this bridging necessity. the antahkarana is the bridge the man builds through meditation, understanding and the magical creative work of the soul between the three aspects of his mind nature. therefore the primary objectives of the coming education will be: 1. to produce alignment between mind and brain through a correct understanding of the inner constitution of man, particularly of the etheric body and the force centres. 2. to build or construct a bridge between the brain-mind-soul, thus producing an

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

with emphasis and understanding "having pervaded this world of the little manifested self with one fraction of my greater self, i remain, greater, wider, inclusive and therefore overshadowing all my daily living" ponder on this for five minutes- 342- discipleship in the new age- volume ii copyright 1998 lucis trust 5. then add to the above the following statement "i, the manifesting self, through the magical power of my nature, redeem, reabsorb and revitalise this fraction, dwelling in my form" 6. then sound the om three times: a. sound it mentally, breathing forth radiance on to the mental plane. b. sound it next in a whisper, breathing forth the dispelling power of light on to the astral plane. c. then sound it audibly, breathing illumination on to the physical plane. 7. this is followed

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

f any kind anent the use of invocation as it applies to elemental forces and subhuman agents, with the consequent evocation of active agents 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

ALICE BAILEY THE LABOURS OF HERCULES

hrough the medium of the form. black magic is the use of form in order to gain what we want for the form. black magic is unadulterated selfishness. white magic is use of the soul for purposes of human uplift, utilizing the personality. why is scorpio the sign of magic? an ancient book says "virgo is the witch, she prepares the ingredients which are weighed in the balances in libra, and in scorpio the magical work is carried forward. in terms of the aspirant this means that in virgo i discovered the christ in myself, that down the ages my form nature has nurtured a christ; in libra. i fluctuate between the pairs of opposites, form and the christ [153] nature, until i achieve balance and the christ and matter are in a stage of equilibrium. in scorpio i am tested as to which will triumph, the

is steadily subordinated to the uses of the soul, and the form aspect comes to be regarded simply as the mother of the christ child. this progressive knowledge begins in virgo, the sixth sign, the sign of the manger, and is consummated in capricorn, the tenth sign, the birth sign of all the sun gods. on the path of discipleship, he has, secondly, to demonstrate that he has overcome illusion, that the magical glamor that matter imposes upon spirit no longer deludes. this is dramatically shown in the labor performed in scorpio, the killing of the nine-headed hydra. after capricorn, he becomes a server of humanity, consecrated to the work of the hierarchy, and this spiritual dedication to service finds its expression in the two last signs of the zodiacal round, those of aquarius and pisces [2

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

n say only at the moment that it was devised, as my reference shows, to create an impression that an alleged spiritual branch of the old knights templar possessed their real secrets and had been perpetuated to modern times. it was, therefore, in a position to supply what the strict observance itself wanted; but the alleged mysteries of the order appear to be those of paracelsus and of kabalism on the magical side. i have left over also (1) les chevaliers de la palestine, otherwise knights of jerusalem, because although it is a templar grade, it is concerned with the old chivalry at an early period of its history, and not with its transmission to modern times (2) the grade of grand inspector, otherwise kadosh, though i am acquainted with a very early and unknown ritual, because it does not

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

htenment, and magical function, regarding the construction through ritual of magical objects, such as amulets of protection.146 these designations are not absolute nor are they mutually inclusive, and many rituals include elements of more than one type. indeed, these rituals of offering and invocation to tsiu marpo also have 145 samuel 1993, p. 170. 146 see beyer 1978, pp. 256-257. 95 elements of the magical function type, though lacking palpable objects in which protection is imbued. the pragmatic nature of these rituals incorporates some of the elements found within the larger scheme of the four mundane activities, the rubric under which many rituals are classified. these activities are pacification (zhi ba, enrichment (rgyas pa, magnetizing (dbang, and destruction (drag po. pacification

ve.a, jealousy (tib. phrag dog; skt .r.y, and ignorance (tib. gti mug; skt. moha. 280 h. nu bag shu. unknown. 281 legs pa. 282 the seven rider retinue. 283 like a heap of sesame seeds. 284 by means of arrows and weapons. 154 worldly realms [301] then from among the retinue, the..kin. named dorj dej ma285 rose from her seat and said this to the blessed one "emaho!286 blessed one, powerful king, if the magical emanations of the vicious-minded haughty ones also bring about the destruction of the three existences, command [them, lord of compassion!"287 thus she exhorted. the blessed one spoke "gods and flesh-eating demons which are the worldly haughty ones are propelled by ignorance, which is self-cognizant wisdom288 not arising. this ignorance is the cause of erroneous afflictive emotions289

he powerful might demons, and it liberates the great power [from previous actions, the enemy, and hindering demons. because this is the power of the haughty one s life-energy, this is the protective deity of trisong deutsen. entrust this to the son of the noble lineage transmission. other vows will deteriorate. conceal the complete original and a copy of the two tantras, the life-force stone, and the magical displays, together with the full assault offering on the peak of a nomad tent518 within the heart center of the mikmizang (mig mi bzang)519 [statue. regarding one, conceal the guardians of the dharma master s words which suppress the haughty ones of tamdrin within a small iron box inside the secret heart of the tamdrin [statue] at samy. regarding the three procedures in the scroll of t

eltsen] are the perfect cool shade of this apprehension and pursuit. because of this, with a gulp of the great red heart and blood of those who, without exception, harm the protectors of happiness, lead and liberate! kyai! 1.8 empowerments (9b.3-10b.2) in the great subjugation and annihilation ma..ala of the worldly haughty ones, the intense cutting radiance of the vajra command by padmasambhava, the magical emanation of the last appearance, empowers the king of all war gods. the five great fierce kings, conquerors of the three worlds, empower the great lord of life-energy, the captain of the four troops of the exceedingly fierce eight classes of demons, serpent demons of the mirror, and pure black wild 200 obstacle demons. the conqueror demons, might demons, savage demons, serpent demons

BLAVATSKY H P ANTHROPOGENESIS

scend from the earth to heaven and then descend again to earth" was traced on it. the riddle of the cross is contained in these words, and its double mystery is solved- to the occultist "the philosophical cross, the two lines running in opposite directions, the horizontal and the perpendicular, the height and breadth, which the geometrizing deity divides at the intersecting point, and which forms the magical as well as the scientific quaternary, when it is inscribed within the perfect square, is the basis of the occultist. within its mystical precinct lies the master-key which opens the door of every science, physical as well as spiritual. it symbolizes our human existence, for the circle of life circum[[footnote(s* the swastica is certainly one of the oldest symbols of the ancient races

BLAVATSKY H P COSMOGENESIS

ed it by a serpent, for "fohat hisses as he glides hither and thither (in zigzags. the kabala figures it with the hebrew letter teth[[hebrew, whose symbol is the serpent which played such a prominent part in the mysteries. its universal value is nine, for it is the ninth letter of the alphabet and the ninth door of the fifty portals or gateways that lead to the concealed mysteries of being. it is the magical agent par excellence, and designates in hermetic philosophy "life infused into primordial matter" the essence that composes all things, and the spirit that determines their form. but there are two secret hermetical operations, one spiritual, the other material-correlative, and for ever united "thou shalt separate the earth from the fire, the subtile from the solid. that which ascends f

e figures precedes it, and thus manifests its value and potency, the word or logos in union with voice and spirit (the expression and source of consciousness) standing for the nine figures and thus forming, with the cypher, the decade which contains in itself all the universe. the triad forms within the circle the tetraktis or sacred four, the square within the circle being the most potent of all the magical figures (c) the "one rejected" is the sun of our system. the exoteric version may be found in the oldest sanskrit scriptures. in the rig veda, aditi "the boundless" or infinite space, translated by mr. max muller "the visible infinite, visible by the naked eye; the endless expanse beyond the earth, beyond the clouds, beyond the sky" is the equivalent of "mother-space" coeval with "dark

all other exoteric scriptures. as the same authority shows "all esoteric societies have made use of emblems and symbols, such as the pythagorean society, the eleusinian, the hermetic brethren of egypt, the rosicrucians, and the freemasons. many of these emblems it is not proper to divulge to the general eye, and a very minute difference may make the emblem or symbol differ widely in its meaning. the magical sigillae, being founded on certain principles of numbers, partake of this character, and although monstrous or ridiculous in the eyes of the uninstructed, convey a whole body of doctrine to those who have been trained to recognise them" the above enumerated societies are all comparatively modern, none dating back earlier than the middle ages. how much more proper, then, that the studen

BLUE EQUINOX

he manners and customs, magical rites and opinions of its people, together with a true account of the catastrophe, so called, which ended in its disappearance. liber cvi. a treatise on the nature of death, and the proper attitude to be taken towards it. liber dccclxxxviii. a complete study of the origins of christianity. pr monstrance of a.a. 15 liber dclxvi. the beast. this book is an account of the magical personality who is the logos of the present on. liber lxxxi. the butterfly net. an account of a magical operation, particularly concerning the planet luna, written in the form of a novel. liber dcclxxvii. a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. i

of each book. this course of reading will furnish the probationer with a through general knowledge of the whole system of attainment, and of the practices tending to this goal, so that he may choose freely as to what way he will take in his beginning. for this is always left by the a.a. to his free will; they only begin to advise and criticize him on the information supplied to them by himself in the magical record which he prepares for their instruction. course iii the following books are officially appointed for the study of the neophyte: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber vii. liber liberi vel lapidis lazuli, adumbratio kabbal gyptiorum sub figur vii, being th

l be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber cmlxiii (only the short note pertains to class a) this book is a superb collection of litanies appropriate to the signs of the zodiac. liber cmxiii. liber viae memoriae. gives methods for attaining the magical memory or memory of past lives, and an insights into the function of the aspirant in this present life. liber iii. liber jugorum. an instruction for the control of speech, action and thought. liber xiii. graduum montis abiegni. an account of the task of the aspirant from probationer to adept. liber xvii. liber i.a.o. gives three methods of attainment through a willed series of thoughts

he following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber dcccxiii. vel ararita sub figur dlxx. this book is an account of the hexagram and the method of reducing it to the unity, and beyond. the equinox 36 liber lv. the chymical jousting of brother perardua. an account of the magical and mystic path in the language of alchemy. liber lix. across the gulf. a fantastic account of a previous incarnation. its principal interest is that its story of the overthrowing of isis by osiris may help the reader to understand the meaning of the overthrowing of osiris by horus in the present on. liber cxcvii. the high history of good sir palamedes the saracen knight and of his fol

ension of life, two modes are preferred, as preliminary to the greater realizations to be discussed in their proper order, experiences which transcend even those attainments of liberty and love of which i have hitherto written, and this of life which i now inscribe in this my little book which i am making for you so that you may come unto the great fulfilment. the first mode is the acquisition of the magical memory socalled, and the means is described with accuracy and clearness in certain of our holy books. but for nearly all men this is found to be a practice of exceeding difficulty. let then the aspirant follow the impulse of his own will in the decision to choose this or no. liber cl 115 the second mode is easy, agreeable, not tedious, and in the end as certain as the other. but as the

BOOK T

rule. xxx. the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or water-lilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of mars and scorpio for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness, treachery, deceit; ill-will, detraction; charity and kindness ill requited; all kinds of anxieties and troubles from unsuspected and unexpected sources. geburah of

BOOK OF BLACK SERPENT

h elohim+ al+ elohim gibor+ vuvh eloah va-daath+ vuvh tzabaoth+ elohim tzabaoth+ shaddai el-chai+ adonai melekh+ the triangle is to measure nine feet in equal measurement, thus nine feet in circumferance. each of the three angles should be beset with these angelic names: anaphexaton+ primeumaton +tetra- grammaton. it is to be set down for either permanent or temporary use, as we have said before. the magical weapons& tools of the art. the book: it is agreeable to find a pen or quill which can be used for the time of working which you perform. the book is to be used to keep a record of the magick actions and the prayers, invocations, rituals or sigils you will use in this operation. the book should be new, uninscribed by anyone else and should be consecrated for use as we have said. the wan

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

BOOK OF DOOM

or faust material (doctor johannes faust's miracle and magic book, or the black raven or the threefold coercion of hell, doctor johannes faust's infernal tarot, etc, or if you are in possession of the book of doom or any faust material that has been produced in violation of this copyright, you will be automatically the target of the most powerful magical attack unless you destroy these materials! the magical trap, staffed by the spirits of hell, is wide open and waiting! you are allowed to upload this material, provided that it is exactly the same copy, with nothing omitted, added, or changed in any other way. liber primum the book of lucifer caput primum: about the book of doom 1.1. eons ago, long before mankind roamed this planet, there is a brotherhood of sorcerers. 1.2. they are master

BOOK OF PLEASURE

rganic incapacity. denial or faith does not change or annihilate it, but is its the book of pleasure (self love) get any book for free on: www.abika.com 31 reinforcement and preservation. therefore belief, to be true, must be organic and sub-conscious. the desire to be great can only become organic at a time of vacuity, and by giving it (sigil) form. when conscious of the sigil form (any time but the magical) it should be repressed, a deliberate striving to forget it, by this it is active and dominates at the unconscious period, its form nourishes and allows it to become attached to the sub-consciousness and become organic, that accomplished, is its reality and realization. he becomes his concept of greatness. so belief becomes true and vital by striving against it in consciousness and by

s means of reincarnation in the ego. all thought can be expressed by form in true relation. sigils are monograms of thought, for the government of energy (all heraldry, crests, monograms, are sigils and the karmas they govern, relating to karma; a mathematical means of symbolising desire and giving it form that has the virtue of preventing any thought and association on that particular desire (at the magical time, escaping the detection of the ego, so that it does not restrain or attach such desire to its own transitory images, memories and worries, but allows it free passage to the sub-consciousness*(1) by this system, you know exactly what (you believe) your sigil must relate to. if you used any form stupidly, you might possibly "conjure up" exactly what you did not want- the mother of i

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

55164-0383, u.s.a. cunningham's encyclopedia of crystal, gem& metal magic by scott cunningham it is very rare that a book becomes a classic. books on new age topics must not only report the truth, but capture the minds and hearts of people all over the world. just such a book is cunningham's encyclopedia of crystal, gem and metal magic. here you will find the most complete information anywhere on the magical qualities of over 75 crystals and gemstones as well as several metals. the information includes: the energy of each gem, crystal or metal, the planet(s) which rule(s) the crystal, gem or metal, the magical element (air, earth, fire, water) associated with the gem, crystal or metal, the deities associated with each, the tarot card associated with each, the magical powers each crystal, m

rse on 'how to be a witch' but also incidentally a sane and joyful exposition of life and how to live it. for witchcraft, with its sense of unblemished selfhood and its perception of the united fabric of all existence, has vital truths to share with many who hold to more sophisticated systems" melita denning and osborne phillips the llewellyn practical guide series magical states of consciousness the magical philosophy series- s modern wicca i say 'wicca' rather than 'witchcraft, because it includes not only the craft of the wise but gives the reader firm foundations for understanding and living the religious and

BUDGE E

text above his snakes' heads is mutilated, and all that can be made out satisfactorily are the words neter aa "great god" from the middle of his body springs a pair of wings, and between them, immediately under the female head at the top of the mound, stands the god sekri, in the form of a hawk-headed man. of him it is said "his work is to protect his own form" and of the serpent "he liveth upon the magical protection which issueth from his mouth every day" the text which refers to the oval reads- p. 95 click to view the kingdom of seker. p. 97 "the image which is in this picture is in thick darkness. the dawn in the horizon which belongs to this god [cometh] from the eyes of the heads of the great god, whose flesh sendeth forth light, and whose legs are bent round, the great god who keep

reat god speaketh words to these male gods who are at the head of this city-"hail, o nine forms of the divine spirits, whose faces are of flames, who are provided with your knives, burn ye up the enemies of khepera, hack in pieces their shades, for ye are the warders of the hidden flesh, which is made of nu, your habitation, for it is ye who dwell in the water of ta-thenen, and it is for you that the magical powers of khepera come into being. they have their means of living from the word of ra every day. the work which they do in the tuat is to hack asunder the dead, and to cause the spirits to be destroyed" next: chapter vii. the seventh division of the tuat, which is called thephet-asar sacred texts egypt ehh index index previous next p. 139 chapter vii. the seventh division of the tuat

e scene that illustrates the eighth division of the tuat, which is passed through by the sun-god during the eighth hour of the night, is introduced by four lines of text which read "the majesty of this great god taketh up its place in the circles of the hidden gods who are on their sand, p. 162 and he addresseth to them words in his boat whilst the gods tow him along through this city by means of the magical powers of the serpent mehen. the name of the gate of this city is aha-an-urt-nef. the name of this city is tebat-neteru-s. the name of the hour of the night which guideth this great god is nebt-usha" the circles of this division are thus described "the hidden circles of ament which are passed through by the great god, his boat being towed along by the gods who dwell in the tuat; let th

CASE PAUL F THE BOOK OF TOKENS

alphabet, and is therefore a sign of beginning. its second letter, th, as the last of the alphabet, is the sign of the end. the final letter, h, means "window, and to it is attributed the faculty of sight. so ends the book of tokens, with the affirmation which is made, in one way or another, by all the sages, of whatever race, time, or creed. the innermost self of man is the jewel of eternity, or the magical stone of the wise, which gives its possessor the priceless boon of immortality. he who truly knows the self, who has freed himself from the bonds of delusion which make the ignorant mistakenly apply the term "self" to the limited, transitory personality, such an one has found the goal. they who find it are sometimes called lords of the secret of saturn, for they understand why saturn i

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

oney and the faerie coach has crumpled into a pumpkin. after the candles and incense have burned through and we sit, exhausted but exhilarated after sending our wishes to the cosmos through dancing or chanting, we then have to use every effort, every talent at our disposal, to make those wishes come true on the earthly plane. the psychic kick-start provided by the magick must be used to translate the magical thoughts into actuality. so we must work overtime with new enthusiasm and inspiration to get that project finished, send off to the publisher that typescript that has been gathering dust, do whatever it takes to help ourselves to get the results we desire. my late mother would always say if i asked for extra funds 'money doesn't grow on trees; and this holds true even in the magical wo

are the same aims and will need much the same equipment. tools and treasures you will need to collect some basic tools for your spells and rituals. if you are working in a group, these can be kept either by different members or in a safe place and brought out at meetings. they need not be at all expensive. magick was traditionally carried out with the equipment of the home: the broom for sweeping the magical circle was the besom used for sweeping dirt (and negativity) out of the door and was stored with its bristles upwards to protect the home. the cauldron was the iron cooking pot on the black kitchen range that served to heat the home as well as for cooking. items often can be gathered from around your home: for example, a silver bell, a crystal bowl or a large wine glass. attractive sca

ponsible parent would introduce their children to any experiences before they were ready, least of all wiccans to whom life is sacred and children the blessing of the goddess. lisa, a wiccan from berkshire, describes how her daughter has grown up 'becoming a mother has touched me more deeply than i could ever have imagined. i am sure that every mother, pagan or otherwise, has felt and appreciated the magical connection between mother and child: eyes and hearts locked together during a breast feed; waking to silence in the middle of the night, only to hear the baby wake and cry out moments later; being able to recognise one's own child's cry in a room full of noisy babies 'being a pagan has brought all of these experiences into a spiritual focus that has brought me closer to the goddess in

paganism certainly provides a framework for this, and regardless of the spiritual path she chooses, i believe that growing up with these values will help her immeasurably in her life 'she is a perfect child of the gods: unspoiled and innocent of the limitations humankind have created for themselves. i believe that my greatest gift to her would be to teach her to stand with one foot in each world, the magical and the mundane, so that she will live her life fully and in true happiness, and perhaps inspire others towards the craft' 2- creating spells and rituals [insert pic p032- i have said that magick comes from within the individual, as a spontaneous expression of a higher force. this is not to suggest that it is entirely haphazard, however. in this chapter we shall look briefly at some ge

individual cords or in a group, creating a pattern with the longer cords of fellow witches, perhaps looped around a tree. the action of the magick is limited only by the environment and your imagination. you may find that improvisation enters quite spontaneously as the energies unfold and spiral. movement is the key to this stage. raising the power this is the most powerful part of the magick, as the magical energies are amplified and the power of the ritual carries you along joyously. ecstasy forms a major part of shamanic ceremony and the old mystery religions; it is akin to the exhilaration you experience riding on a carousel or running barefoot along a sandy shore with the wind lifting your hair. you might repeat a chant of power, dance faster, drum with greater intensity, bind your co

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

f hidden and manifest theologies in black pentecostalism (manuscript, 1980, james tinney collection, howard university, p. 8; bloch-hoell, pentecostal movement, pp. 36.37, 54. although it is not known if pentecostals identified mason with conjuring, at least one historian has noted a corresponding relationship (tucker, black pastors and leaders, p. 92 "hundreds from the masses were attracted to c the magical powers of the elder. at a time when the lower classes still feared their spirits and ehants' there was considerable appeal in the all-night services where one could hear unknown languages, witness healings and the exorcising of devils, and examining the collection of misshapen potatoes and crooked roots which the elder called examples of the emystical wonder of god' when mason was crit

COLLIER IRENE CHINESE MYTHOLOGY

otted the bag tightly around his waist. again, yi trudged over the same high mountains, forded the same cold streams, and crossed the same burning deserts to return to his wife. when he lived in heaven, he had not cared about its comforts and luxuries. because of his status there as a mortal who served the gods, yi, too, had been invited to sumptuous feasts and had eaten the peach of immortality. the magical potion had enhanced his already powerful body and made him invincible. now on earth, however, he felt his power slipping day by day. although yi did not resent his banishment to earth, he was beginning to resent his decaying mortal body. when at last the archer returned home and presented the precious elixir to his wife, chang-o was delighted. she burned with the anticipation of return

n the bronze coins in her pocket, yet cheng knew it could be carved into fluid shapes like twisting dragons, chirping insects, and tumbling clouds. when she struck the wonderful stone, the jade emitted a low-pitched musical note that inspired comfort and hope in cheng s heart. cheng fervently hoped that the unicorn would bring peace to the troubled world. she rushed home to tell her husband about the magical encounter, her footsteps scattering the stones that she once carefully avoided. true to the unicorn s prophecy, cheng rejoiced at the birth of a son one year later. cheng named him kung qiu. she placed the unicorn s jade around his neck to protect him against diseases and accidents. three years after the child s birth, kung qiu s father died, and the boy was raised by his mother in pov

COMMENTARY ON THE SEAL OF THE NINE ANGLES

of monotheism by the addition of a line/angle to the hex. the legacy of the first beast of revelation and his sevenfold seal and star of babalon (a'.a. the forces of the aeon of horus overcoming those of the aeon of osiris. yet the only thing that can be said of seven is that it is an effective destroyer of six. it has no creative properties of its own; it has neither the strength of symmetry nor the magical powers of its asymmetrical predecessors (1,3,5. proponents of six-isms instinctively fear seven: they warn about such things as the seventh son of a seventh son, of the seven towers of satan in yezidi legend, of the seventh seal, of the jewel of the seven stars. seven is thus a harbinger of doom to six: a shadowing- forth of the apocalypse to come. geometrically and numerically, like t

CROSSING THE DESERT

f coming into being has come into being! it reminds you of the importance of the present as shaping the future. it reminds you of your force of being which has created all of your knowledge of your past. it actively takes your past, present, and future and creates from them a gate to the eternal. it takes from the eternal and makes a gate for its manifestation through your life, which is afterall the magical link for the great work. pause at the threshold, touch the real, and move on. there's a universe waitiuncultus sabbati: provenance, dream and magistry the sabbatic craft is a name for a nameless faith. it is a term used to describe an ongoing tradition of sorcerous wisdom, an initiatory path proceeding from both immediate vision and historical succession. in a historical sense, the sab

CULTUS SABBATI

n the state of true dreaming- the realm in which the lady moon, the nocturnal sun, illumines a world beyond the reach of the uninitiated. the teachings of the cunning-folk have come and gone for the most part from modern european culture, but here and there fragments of lore have been passed down to the present-day. in instances where the custodians of lore and ritual have been ardent students of the magical artes, the fragments have coalesced to establish streams of self-conscious tradition. where two or more of these streams conjoin a river is born, and it is from such a confluence that the present-day cultus of the so-called 'sabbatic craft tradition' emerges. cultus sabbati is a body of magical initiates who practise both solitary and collective rituals, whose lineal tradition/s descen

nd so forth. sabbatic symbology has thus been utilised to encode and narrate the teachings accumulated and still developing in our tradition. dreaming and the mutual translation of dreamt ritual and ritual-as-dreamt form the basic rationale and context for our work. the active discourse between initiates and our spirit-patrons inspires and motivates this dreaming. this is demonstrably manifest in the magical artistry of individual initiates, whether through text, ritual performance, song, tapestry, craftsmanship, or image. where the spark of vision leaps, where inspiration is communicated. the path strays anew. so mote it be! alogos, magister: cultus sabbati. where the old serpent and man meet in murder and marriage, the spiritualisation of matter, the materialisation of spirit; the pole o

DAVID ICKE CHILDREN OF THE MATRIX

n earth. they reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. and then, everything seems to disappear, and we have now a sedated man. what i'm saying is that what we have against us is not a simple predator. it is very smart, and organized. it follows a methodical system to render us useless. man, the magical being that he is destined to be, is no longer magical. he's an average piece of meat "there are no more dreams for man but the dreams of an animal who is being raised to become a piece of meat: trite, conventional, imbecilic" castaneda, 1998 the plot any thousands of years ago, way back in "pre-history, there was a highly developed civilisation in the pacific, which has become known as

back to abraham in the old testament, the alleged origin of the hebrew belief system. muslims believe that abraham built the kaaba, the sacred shrine of mecca, and the focus of pilgrimage for muslims all over the world. but it was originally a pagan temple to goddess worship featuring the famous black stone. w. wynn westcott, a founder of the hermetic order of the golden dawn, wrote in his work, the magical mason, that the black stone was first used for pagan rituals. a stone is ancient symbolism for the penis and for this reason many religions were founded on a stone or a "rock, as with peter the rock and christianity. in the old testament tale of jacob, he anointed his stone with oil, which sounds like great fun. must try that one. the koran, the islamic holy book, which is supposed to

DAVID ICKE THE BIGGEST SECRET

control the roman catholicchurch today along with other brotherhood offshoots, have always looked upon enochas one of their legendary founders. the very name enoch means initiated.the theme of the fallen angels giving forbidden secrets to humanity can be found inthe book of enoch and other works. among these tellers of secrets is azazel, whotaught the art of metal making, and shemyaza, who taught the magical arts. these talesspawned many later heroes based on this theme, the most famous of which is the greekgod, prometheus, who is said to have stolen fire (knowledge) from the gods and given itto humans (selected humans. a gold statue of prometheus stands in the rockefellercenter in new york. the rockefellers are reptilian full-bloods and therefore are fullyaware of the true significance an

t christian clerics. at qumran they had a ritual bath to wash awaytheir sins. this became the christian baptism. they had a meal of bread and winewhich became the christian mass. w. wynn westcott was a founder of the satanicorder of the golden dawn in england which would later play a significant role in theemergence of adolf hitler and the nazis. he knew the inside story and he said in his98work, the magical mason, that todays freemasons go back to the essenes amongother ancient groups of similar background. today the arabic word for christians isnasrani and the muslim koran uses the term nasara or nazara. these originate with thehebrew word, nozrim, which derived from the term, nozrei ha-brit- the keepers ofthe covenant. the term, nozrei ha-brit, can be traced as far back as the alleged t

ards and witches,16730,000 of them in the british isles alone.27the freemasonic movement was to become a sort of central meeting place andcoordinator for the various elements of the brotherhood network. w. wynn westcott,founder of the hermetic (and satanic) order of the golden dawn, knew the truebackground to freemasonry because of his connections to the esoteric underground. hewrote in his work, the magical mason, that the freemasons originate from the essenes,the pharisee (levite) jews, the ancient mystery schools of egypt and greece, the v ehm-gerichte of westphalia, germany, the roman collegia, the french compagnons, andthe rosicrucians.28 the official (and inaccurate) story is that freemasonry emergedfrom the lodges of the stone masons who worked on the great churches and cathedrals,c

change its party symbol in the 1980s to a. redrose.the handlers of slaves like cathy carry with them a black or grey three-ringnotebook- often these days a laptop computer- which lists the access keys andtriggers.76 others memorise them. the data contains details of the methods of torture,the dates it happened, and the most important parts of the code are said to be written in341enochian hebrew (the magical language of the egyptian mystery schools, anddruidic symbols.77 the scale of what is going on simply defies the imagination. i wastold by a contact about thousands of caged children kept at the china lake navalweapons center in the california desert at ridgecrest. this is in the same region as themass grave for ritually murdered children at lancaster, california, i mentioned earlier.v

DAVIDSON DAN SHAPE POWER

ll known to those who have dabbled in the occult sciences. the christian cross and the jewish star of david are common religious symbols with certain mystic power associated with them. when first studying shape power and symbols, i wondered how a symbol could be used for both constructive and destructive purposes even to the point of questioning if the symbol really had anything at all to do with the magical processes. i have long since learned differently, and i invite you to learn some of these exciting things about simple shapes, which, if you apply them, can enhance your life and understanding of the universe in which we live. in order to study any type of energy phenomenon, instrumentation is needed to make known what is happening with the energies. in physics and electronics we have

DEITUS

ble for his own success or failure. he must work hard and strive for the things which he desires. to accomplish his goals, the satanist may choose to use magic in the performance of a satanic ritual. every religion has had some form of magic ritual or ceremony associated with it, but the satanist realizes that magic represents the ability of the human mind to cause change in the natural world. in the magical art, i discuss the use of telepathic transmissions to influence others. magic also involves magnetism, psycho kinesis, and the release of emotional energy from the magician. satanic rituals are performed to focus the mind and direct the flow of energy. it has often been said that satanists perform human sacrifices or engage in other criminal acts such as molesting children or killing a

own flesh and bone, within his skin tissues and muscle fibers. he is the god of life and the god of the flesh he is the dark lord, satan. the gods and demons which the satanist may invoke, in the performance of satanic rituals, are archetypes associated with the dark side. these beings represent carnality rather than spirituality, life rather than death, and indulgence rather than repression. in the magical art, i make brief mention of the magician s ability to impose a thought-form onto an object which can influence anyone who comes in contact with it. i suggest that this form of magnetism or mesmerism which is responsible for a place or object developing an aura makes it possible that a god or demon will take on an identity, apart from the magician, as a thought-form. this is essentiall

was some dispute within the temple of set as to the validity of the word xem since i am seemed to contradict the word of the aeon, xeper or come into being. eventually, the temple of set dropped its support of the word xem. xeper takes on a greater significance when united with thelema. the meaning is no longer simply to become, but rather will to become. together, it refers to the application of the magical will to the process of expansion of consciousness. it is through the application of the magical will that the process of becoming may be sped up. a man may say, i have willed to come into being. but what, you may ask, is the ultimate aim of this expansion of conscious awareness? is it simply to expand indefinitely without end? is there not a goal or a destiny for which man should striv

DEMONIC BIBLE

ed in 1991 ce, by magus tsirk susej, as a political embassy representing the dark lord and his infernal empire and as the vehicle for the creation of a new aeon. magus susej understood at the time only that this new aeon, the aeon of lucifer, would begin sometime after the year 1999. in the year 2000, magus susej s magical experiments with aeonics culminated in the discovery of the word deitus as the magical dictum for the aeon of lucifer. the year 2001 ce became known as year 1 in the aeon of lucifer. magus susej had previously been appointed as an ambassador of the embassy of s.a.t.a.n. and been ordained as a priest of the church of satan. he had also been a member of the temple of set, the order of the left-hand-path, and the order of nine angles. he had studied at length the literature

few years until it reached about fifty people. by 1996, however, the eol had become inactive. magus susej considered the embassy of lucifer to be merely the foreshadowing of a much greater organization one which would usher in a new stage in man s evolution. in the year 2000, magus susej s magical experiments with aeonics over the previous decade culminated in the discovery of the word deitus as the magical dictum for the aeon of lucifer. in year 1 ael, magus susej reestablished the embassy of lucifer in order to advance the word deitus and promote the aeon of lucifer. in the same year, the ecclesiastical arm of the eol, was also reestablished as the royal church of lucifer (rcol. over the next six months, magus susej used the eol to carry out the task of the magus and promote the word de

which was written concerning thelema. the eol, similarly, has many goals but its central role is to promote the word deitus. the word of the aeon is deitus (as in a deity or a god. the law of the aeon is thelema, xeper, deitus( will to come into being as a god. this is the aeon of lucifer. lucifer has risen man has become god. the embassy of lucifer is the vehicle for the message of the new aeon. the magical art in the course of a man's life, there are moments of clarity and there are moments of darkness. at his mental peak, he experiences great clarity of thought and profound realization. and at his low, he experiences depression, anger, or melancholy. drugs, chemicals, foods and lifestyle changes may affect his thought processes in various ways. disregarding for the moment the objective

agic is a way to control the mind. without the use of drugs or chemicals, the magician controls directly his level of conscious awareness. he experiences "being awake" mentally, a state which the mundane only experience after large amounts of coffee or other stimulants. the spirits or demons he calls upon exist within his subjective mind and respond to his invocations. as a magician progresses in the magical art, he gains control over his emotions and experiences more "peaks" than "lows. the objective existence of spirits or demons does not need to be proven in order to show the effectiveness of magic. parapsychologists have shown, through years of research and investigation which only the most cynical will deny, the definite existence of telepathy or mental communication. the human brain

d is a world of fantasy and wonder to which the rational mind is an "outcast. as long as the rational mind is excluded from the subconscious, it will question the existence or importance of anything involving the subconscious to which it is not a part. hence, the skeptic will question the validity of magic even when he is influenced subconsciously by the will of others. only he who would practice the magical art need believe in its power. the dynamic universe in considering the true nature of god, one must first consider the nature of man and of the universe, for without understanding himself or the universe in which he lives how can man approach an understanding of god? each man possesses a consciousness independent of any other creature. he is aware of a separation between himself and th

DIABOLUS

e antinomian religious aspects of ahriman, appears in another tale in a pahlavi tale called yavisht i friyan17. in this tale akht, who is a powerful sorcerer, travels to a city of enigma-expounders with an army of seven myriads. he shouted to all that he would make that city a beaten track for elephants, and would test and destroy the righteous who claims to have superior knowledge. by the use of the magical formula called a staota, which is a form of sound vibrations used in the form of words, which held a spring, he would tear apart those who could not answer or survive the staota. none could withstand akht, save for a young religious man called yavisht i friyan. the youth was invited to the residence of akht, but discovering that akht had dead matter (bones, rot hair or nails) under his

he spirit to gain a separate existence and to astrally vampirize it s creator if not bound and focused correctly. we see with reference to samael and lilith, a working aleister crowley conducted with his scarlet woman, one of which brought to excite his kundalini or magick fire. this serpent is controlled starting at the base of the spine and moving upward, thus allowing for ecstasy and power. in the magical record of the beast 666 crowley described his working involving shtn, or the fire serpent (satan/set/shaitan) with the scarlet woman, thus what crowley referred to as the sun and the moon conjoined. a fascinating description of his rite describes the ecstasy of magick- the tortured-ecstasy of the contorted face, the writhing of the hag body that ground down it s beast. the storm of lus

ind and furious stars. she was like hecate in a death-dance, satan-possessed, convulsive, pumping my life, body and soul, as twere a python in his agony. she certainly gave me what i ve been losing. youth s intensity .that sacrament of satan that may be consummated only beneath night s dome, in utmost silence, because it s elements are not symbols of things, but they themselves. aleister crowley, the magical record of the beast 666 here we see the infernal union of both outward with his partner, but also a mirror shining into the depths of the abyss of his self, his possibility and that chaos which was within him. controlling it, focusing it, crowley was able to manifest his will from this very essence of magick. in luciferian witchcraft cain is considered the devil incarnate in flesh. he

certain writings, cain is said to have emerged from the seed of samael and eve (by possession by lilith- r. hiyya said "the sons of god were the sons of cain. for when samael mounted eve, he injected filth into her, and she conceived and bare cain. and his aspect was unlike that of the other humans and all those who came from his side were called sons of god- kabbala: zohar 1:37a here we see that the magical act of sexual union creates a god like individual, who in this instance is cain. cain is considered to be a son of satan, a manifestation of that very solar force within man and woman. in religious lore, samael who is the serpent or dragon, was said to have injected filth which spawned cain, his son in flesh- when the serpent mounted eve, he injected filth into her. israel who stood at

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

y, the energy is controlled by the mind- l- lamen: originally a plate of metal upon which occult names or symbols were inscribed. the personal or group identifying consecrated charm (q.v) of a magician or group of magicians. in modern times, it has come to mean the symbol of occult authority worn by the magician about the neck during rituals. inscribed on it are the most potent words and signs of the magical current followed by the magician. larvae: non-physical psychic vampires said to "feed" on the energies of the sick and the injured. lbrh: the lesser banishing ritual of the hexagram. a powerful ritual technique popularized by the hermetic order of the golden dawn [g.d (q.v) to rid your area of unwanted positive influences. used in conjunction with the lbrp (q.v) to create a neutral spa

DION FORTUNE MYSTICAL QABALA

ther names may have been applied to them, we find yet more head symbolism applied to kether; this, although not specifically referred to them, may be taken to embrace the other two supernals also, for they are aspects of kether on a lower plane. 6. the rabbis called kether, among other titles, which we need not consider now, arik anpin, the vast countenance, the white head, the head which is not. the magical symbol of kether, according to crowley, is an ancient bearded king seen in profile. macgregor mathers says "the symbolism of the vast countenance is that of a profile in which one side only of the countenance is seen; or as it is said in the qabalab 'in him is all right side' the left side, being turned towards the unmanifest, is for us like the dark side of the moon. 7. but kether is

cond triangle upon a lower arc. 26. the meaning of netzach is victory, and to it is assigned the sphere of the planet venus; the meaning of hod is glory, and to it is assigned the sphere of the planet mercury; the meaning of yesod is foundation, and to it is assigned the sphere of the moon. 27.while the second triangle might not inaptly be termed the ethical triangle, the third may well be called the magical triangle; and if we assign to kether the sphere of the three in one, the undivided unity, and to tiphareth the sphere of the redeemer or son, we may be justified in referring to yesod the sphere of the holy spirit, the enlightener; mystical qabala page 35 this is an attribution of the christian trinity that fits better upon the tree than its assignation to the three supernals, which br

course of evolution follows the track of the lightning flash or flaming sword, from kether to malkuth in the order of development of the sephiroth previously described; but consciousness descends plane by plane, and only begins to manifest when the polarising sephi roth are in equilibrium; therefore the modes of consciousness are assigned to the equilibrating sephiroth upon the middle pillar, but the magical powers are assigned to the opposing sephiroth, each at the end of the beam of the balance of the pairs of opposites. 15. the way of initiation follows the coilings of the serpent of wisdom upon the tree; but the way of illumination follows the path of the arrow which is shot from the bow of promise, qesheth, the rainbow of astral colours that spreads like a halo behind yesod. this is t

to psychic consciousness is a form built up by the human imagination. in practical occultism, these forms are built up with great care and the most elaborate attention to the details of the symbolism, and are used to evoke the force [page 69] required; anyone who has had experience of their use will agree that they are peculiarly effectual for the purposes for which they are designed. by holding the magical image in it and vibrating the traditional name assigned thereto, remarkable phenomena are obtained. 21. as we have already noted, it is necessary to use the rnental technique of the qabalists in order to get any sense out of the qabalah; this formulation of the image and vibration of the name is designed to put the student in touch with the forces behind each sphere of the tree, and wh

illar of severity; thus is the force locked up in form set free by the destructive influence of mars, the siva aspect of the godhead. chokmah, the zodiac, represents kinetic force; and chesed, jupiter, the benign king, represents organised force; and the two are synthesised in tiphareth, the christ-centre, the redeemer and equilibrator. 24. the next trinity, of netzach, hod, and yesod, represents the magical and astral side of things. netzach (venus [page 84] represents the higher aspects of the elemental forces, the green ray; and hod (mercury) represents the mind side of magic. the one is the mystic and the other the occult, and they synthesise in the elemental yesod. this pair of sephiroth should never be considered apart, any more than the upper pair of geburah and gedulah, which is an

DION FORTUNE PSYCHIC SELF DEFENSE

ammon on the wing" and will join in the operation. but they do not operate direct upon the victim, they work through the operator. it is like the old game of nuts and may, in which the one who is sent "to fetch her away" is gripped round the waist by the leader of a chain of supporters. the real pressure comes on his own abdominal muscles, as anyone who has played the game will remember. and when the magical operation is over, what then? will the operator be left to enjoy his victim in peace? is it likely? this is the mystical basis of the story of faust. the devil might be not only willing but anxious to enable dr. faustus to win margarita, but he came for his soul at the appointed time. we may also remember that if margarita had not responded to the lure of the jewel song she would not h

ind or the fiery realms of spirit. if we want to get into touch with, or operate upon a particular sphere, we use as base a substance appropriate thereto. consequently, a solution of salt and water makes a better base than either salt or water could do separately because it enables us to cover the whole of the sphere of probable operations in a single act. it may be interesting to note concerning the magical properties of crystalline substances, that crystals are used in wireless apparatus to pick up the subtle vibrations of the ether. once again we 81 of 103 are close upon the trail of our electro-bacteriological analogy. it is an excellent plan, when trying to break an undesirable psychic contact, to immerse oneself in a bath of water that has been especially consecrated for the purpose;

man to be disposed of at his discretion, satisfied so long as the garments themselves return safely at the end of the week, and never thinking to enquire what becomes of the water in which they were 83 of 103 washed. there are many parts of the world in which the sale of these magical substances is a profitable side-line of the laundering business. in europe, menstrual blood and feces are part of the magical substances of the black mass, being made up into patens with wheat flour. a time-honoured method of clearing a bad psychic atmosphere out of a house, and one which i have known in my own experience to be effectual, is to strew garlic about the place, leave it overnight and then take it up and burn it. among country people, an onion is sometimes placed in a vase on the mantelpiece as if

ons 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 attempt to dissect out from the general force of good the particular aspect of energy that is needed, and the use of some symbol to act as the magical vehicle of that force upon the plane of form. this symbol may be a mental picture of the blue robe of our lady; it may be the action of making the sign of the cross; it may be the consecrated water sprinkled for token of cleansing; or it may be some object specially magnetised to act as a talisman. in the invocative method the aim is to concentrate the force, and therefore some symbol

conceivable kind of evil and leaving blank spaces for the possibility of inconceivable kinds. equally, however, we shall find it very much easier to perform the harmonising meditation if we are working within the protection of a magic circle. to attempt to perform the work of exorcism solely by means of meditation is like raising a weight by the unaided effort of our two hands. the employment of the magical method resembles the use of a lever, or a pulley and block. our muscles are still the sole source of energy, but by the utilisation of mechanical principles we have redoubled their power. let us, then, in meditation, use symbols to concentrate our attention; we shall find this much easier than meditation in terms of abstract thought. indeed, in times of stress and crisis, abstract thou

DONALDTYSON PENTA

banishing pentagram of water, and that the banishing pentagram of air is identical to the invoking pentagram of water. this, coupled with the double pentagrams used to invoke and banish spirit, and sheer complexity of the golden dawn system for invoking and banishing the elements as a whole, led me to devise a new method. after coming up with it, i was surprised to learn that it was also used in the magical society known as aurum solis, apparently before i independently invented it. so you may wish to call it the aurum solis method. invoking and banishing any element is done by beginning to draw the pentagram at the point of that element. to invoke, draw the pentagram clockwise, to banish, draw the pentagram counterclockwise. that is the entire method for actually inscribing the various p

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

eart of a man to be driven away from him in the underworld. vignette: a heart.[2] chapter xxxb. the chapter of not allowing the heart of a man to be driven away from him in the underworld. vignette: the deceased being weighed against his heart in the balance in the presence of osiris "the great god, the prince of eternity" chapter xxxi. the chapter of repulsing the crocodile which cometh to carry the magical words# from a man in the underworld. vignette: the deceased spearing a crocodile. chapter xxxii [the chapter of] coming to carry the magical words from a man in the underworld. this chapter has no vignette. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (21 of 36 [8/10/2001 11:22:56 am] chapter xxxiii. the chapter of repulsing reptiles of all kinds

ramid of teta, 1. 327; ibid, t. v, p. 50. 2. see maspero, recueil, t. iv, p. 59, t. v, p. 50; and revue de l'histoire des religions, t. xii, p. 128] p. lxxx soul. the (505) powers of unas protect him; unas is a bull in heaven, he directeth his steps where he will, he liveth upon the form which (506) each god taketh upon himself, and be eateth the flesh of those who come to fill their bellies with the magical charms ill the lake of fire. unas is (507) equipped with power against the shining spirits thereof, and he riseth up in the form of the mighty one, the lord of those who dwell in power. unas hath taken his seat with his side turned towards seb (508) unas hath weighed his words with the hidden god) who hath no name, on the day of hacking in pieces the firstborn. unas is the lord of offe

se who live (514) in heaven to revolve round unas hath shot into the caldrons the haunches of their women; he hath gone round about the two heavens in their entirety, and he hath gone round about the two banks of the celestial nile. unas is the great form, the form (515) of forms, and unas is the chief of the gods in visible forms. whatever he hath found upon his path he hath eaten forthwith, and the magical might of unas is before that of all the (516) sahu who dwell in the horizon. unas is the firstborn of the first born. unas hath gone round thousands and he hath offered oblations unto hundreds; he hath manifested his might as the great form through sah (orion [who is greater] than (517) the gods. unas repeateth his rising in heaven and he is the crown of the lord of the horizon. he hat

f the lord of the horizon. he hath reckoned up the bandlets and the arm-rings, he hath taken possession of the hearts of the gods (518. unas hath eaten the red crown, and he hath swallowed the white crown; the food of unas is the inward parts, and his meat is those who live upon (519) magical charms in their hearts. behold, unas eateth of that which the red crown sendeth forth, he increaseth, and the magical charms of the gods are in his belly (520) that which belongeth to him is not turned back from him. unas hath eaten the whole of the knowledge of every god, and the period of his life is eternity, and the duration of his existence is (521) everlastingness, in whatsoever he wisheth to take; whatsoever form he hateth he shall not labour in in the horizon for ever and ever and ever. the so

ELIPHAS LEVI SANCTUM REGNUM

es to which the student can turn for further opinions and more detailed descriptions. court de gebelin. le monde premitif analyse. paris 1773-82. volume 8. etteilla or alliette. philosophie des hautes sciences. amsterdam. 1785. etteilla. lecons theoriques et pratiques du livre du thot. 1787. tarots egyptiennes ou grand etteilla. 1830. etteila. maniere de se recreer avec le jeu des tarots. 1783-5. the magical ritual of the sanctum regnum the magical ritual of the sanctum regnurethe conjuration of the four elements, by eliphas levi. the four elementary forms separate and specify by a kind of rough outline, the created spirits whom the universal movement disengages from the central fire. everywhere spirit works and fecundates matter by life; all matter is animated; thought and soul are everyw

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ion of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousness ab semitic magical month. crossing a river on the twentieth of that month was supposed to bring sickness. ancient texts state that if a man should eat the flesh of swine on the thirtieth day of ab, he will be plagued with boils. ab is also an ancient egyptian term for the heart. since the heart was t

the best paper on an announced subject. it publishes the journal of religion and psychical research quarterly and proceedings (issued from time to time. the academy may be reached at p.o. box 614, bloomfield, connecticut 06002-0614. website: http//www.lightlink.com/arpr. sources: the academy of religion and psychical research. http/ www.lightlink.com/arpr. march 8, 2000. achad, frater (1886.1950) the magical name assumed by charles stansfeld jones (1886.1950, a british occultist and author who lived in canada and founded the fellowship of ma-ion. he was a follower of magician aleister crowley who designated him his magical child. jones is to be distinguished from theosophical writer george graham price who channeled two popular texts, melchizedek truth principles (1963) and ancient mystica

ith red rosettes, and her dress was considered more careful and artistic than any of the others. nozilwane, however, had youth and stamina on her side. the others, although they all joined in and hunted out an imaginary enemy, and in turn exulted over his discovery, soon became breathless and spent and were glad when their attendants led them away to be anointed and to drink water. central africa the magical beliefs of central and eastern africa were for the most part connected with beliefs and practices concerning the dead and the honoring of images. when the ghost of a dead person was weary of staying in the bush, many believed that the spirit would come for one of the people over whom they exerted the most influence. the spirit would say to that person, i am tired of dwelling in the bus

ylacteries still worn in certain rituals are believed to be a protection against evil. one, derived from the legend of lilith, bearing the name of three angels, is given to babies to protect them from her. in jewish folklore, names of god, biblical verses and names of angels were regarded to be powerful amulets. such amulets have been copied by non-jewish occultists and used in ritual magic. with the magical revival of the nineteenth century and the belief in occult powers being directed to various goals by magical practitioners, amulets once again came into widespread use. they were a necessary side effect of the development of talismanic magic, an important part of magical practice featured in the writings of francis barrett and eliphas levi. today, magicians and wiccans learn the prepar

mankind. hatha yoga should properly be combined with spiritual development. sources: hittleman, richard l. richard hittleman s yoga for total fitness. new york: bantam books, 1983. kuvalayananda, swami. popular yoga asanas. rutland, vt: charles e. tuttle, 1971. asatru the term asatru (literally, being true to the sir or germanic deities) is the most used term for the modern reconstructed forms of the magical polytheistic religions of the german and scandinavian people that have appeared in europe and north america since the 1960s. in north america, the first such group, and for many years the most prominent, was the asatru free assembly. the assembly was founded in 1972 as the viking brotherhood by stephen a. mcnallen. shortly after founding the new organization to give public expression t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

atics themselves. there is an incontestable truth; there is an infallible method of knowing that truth; while those who attain this knowledge and adopt it as a rule of life, can endow their life with a sovereign power which can make them masters of all inferior things, all wandering spirits, or, in other words, arbiters and kings of the world. paracelsus, writing in the sixteenth century, stated: the magical is a great hidden wisdom, and reason is a great open folly. no armour shields against magic for it strikes at the inward spirit of life. of this we may rest assured, that through full and powerful imagination only can we bring the spirit of any man into an image. no conjuration, no rites are needful; circle-making and the scattering of incense are mere humbug and jugglery. the human sp

its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of christ, and with two poin

ceremonial magic. london: rider, 1911. reprint, new york: bell, 1969. magic circle an important part of ceremonial magic was the drawing of a magic circle around the magician to protect him from the malice of evil spirits that he might invoke to perform his will. the circle was symbolic of a sphere that was believed to surround the magician. it both isolated him from the chaos outside and held in the magical power that he raised. magic circles were used for thousands of years and often took elaborate forms, requiring the inscribing of magical symbols, such as the seal of solomon (a double pentacle. in ancient hindu folk customs, the bed of a woman in childbirth was encircled by red lead or black pebbles to ward off evil influences. in medieval magic practice, the circle was usually marked

ral certificates of merit. upon receiving a certificate of completion in 1886 she opened a studio in london. the following year, at the british museum, she met samuel l. mac- gregor mathers. he was, at the time, doing the initial research that would lead to the founding of the hogd. the isis-urania temple, the first center of the hogd, was opened in 1888 and mina became the first initiate, taking the magical name vestigia nulla retrorsum. the couple was married in 1890, at which time mina changed her name to moina. shortly after their marriage, at a gathering of people interested in psychic matters, moina s ability as a clairvoyant was discovered. she subsequently played a key role in the development of the order. in 1891, mathers claimed that he had made contact with the secret chiefs, fr

poet w. b. yeats, a noted member, played a prominent part in rejecting crowley. eventually mathers himself was expelled from the golden dawn. mathers died november 20, 1918. the macgregor mathers society was founded in britain as a dining club for men only, membership by invitation. the society can be contacted at bm#spirotos (m.m.s, london w.c.1, england. mathers s most lasting contributions to the magical revival of the twentieth century were his many translations of key magical texts, which he rescued from the obscurity into which they had fallen. sources: colquhoun, ithell. the sword of wisdom: macgregor mathers and the golden dawn. new york: g. p. putnam s sons, 1975. mathers, s. l. macgregor. astral projection, ritual magic, and alchemy. rochester, vt: destiny books, 1987. the kabba

ESOTERISM AND THE LEFT HAND PATH

ic can we found the dragon as a symbol of the spirit of nature. but also in the chinese tradition of feng shui. all esoteric knowledge exits in nature, but is hidden from the civilized modern man. the tree of knowledge is more than a metaphor. the middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical initiation. the magical system of dragon rouge is an initiatoric system where the magician gradually enters certain levels. since the goal is not to become one with god, the path towards the divine is an important process to learn how to control the divine fire. the last criteria of faivre is the perhaps most important aspect of the alchemical initiation process of dragon rouge. the transformation from our hu

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

d qabalah (hlbq lit. receiving, also welcoming of god) alludes to a dynamic state of direct communication and mystical union of the individual soul with the divine. in that sense, it is synonymous with the sanskrit word yoga (lit. union with or absorption in the divine. the rich spiritual potential of the mystical qabalah has long been obscurated and overshadowed by the preponderant visibility of the magical or practical qabalah, whose disciples pursue power as a tool of their own will. the wonderful possibilities for deep spiritual awakening, intensified devotion, and selfless service to the divine will offered by the mystical qabalah have also been made difficult to access by the strict halachic barriers and obfuscating intellectual hurdles erected by rabbinical jewish kabbalists. 3' 8:

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

sts of the sixteenth century, as will be seen later.1 but to the renaissance magus, the magic in the asclepius was the most attractive part of the hermetic writings. how was a christian magus to get round augustine? marsilio ficino did it by quoting augustine's condemnation, and then ignoring it, though timidly, by practising magic. giordano bruno was to take the bolder course of maintaining that the magical egyptian religion of the world was not only the most ancient but also the only true religion, which both judaism and christianity had obscured and corrupted. there is another passage on hermes trismegistus in the de civitate dei, widely separated from the one on the egyptian idolatry and in quite a different context. augustine is affirming the extreme antiquity of the hebrew tongue and

s in the middle ages, see c.h. ii, pp. 267-75. interest in hermetism (based chiefly on asclepius and on the pseudo-hermetic liber hermetis mercurii triplicis de vi rerum principiis is one of the marks of the twelfth-century renaissance. for the influence of these works on hugh of st. victor, see the didascalicon, translated jerome taylor, columbia, 1961, introduction pp. 19 ff. and notes. many of the magical, alchemical, and astrological writings going under the name of hermes were of course known in the middle ages, see below, pp. 48-9. 13 hermes trismegistus respect for the old, the primary, the far-away, as nearest to divine truth, demanded that the corpus hermeticum should be translated before plato's republic or symposium, and so this was in fact the first translation that ficino made

e from one another.2 not only do we have in the asclepius an actual description of magical practices in the admiring reference to the methods by which the egyptians "made gods, but also even the loftiest and most mystical of the philosophical hermetic treatises presuppose, as we have seen, an astrological pattern in the cosmos. gnosticism and magic go together. the pessimist gnostic needs to know the magical passwords and signs by which he may rid himself of the evil material 1 text of the stobaeus fragments, with french translation, in c.h, vols. i l l and iv. 2 scott tried to make such a separation, treating the philosophical hermetica as quite distinct from, and infinitely superior to, the "masses of rubbish" going under the name of hermes (scott, i, p. i. festugiere, on the other hand

ents, with french translation, in c.h, vols. i l l and iv. 2 scott tried to make such a separation, treating the philosophical hermetica as quite distinct from, and infinitely superior to, the "masses of rubbish" going under the name of hermes (scott, i, p. i. festugiere, on the other hand, devotes the first volume of his revelation to "l'astrologie et les sciences occultes" in which he treats of the magical and astrological texts as the necessary preliminary to the study of the philosophical hermetica. cf. also thorndike, i, pp. 287 ff. 44 hermes trismegistus and magic power of the stars in his upward ascent through the spheres. the optimist gnostic has no fear to draw down by sympathetic magic, invocations, talismans, those same powers of the universe which he believes to be good. the me

d into a ring together with the relative plant; the wearer of the ring must abstain from all foods antipathetic to the decan. in short, hermes trismegistus is indeed a name to conjure with in all this type of literature concerned with occult sympathies and talismans. again in his capacity as hermes-thoth, inventor of language, of words which bind and unbind, he plays a role in magic,3 and some of the magical prayers and invocations assigned to him are like those in the corpus hermeticum. the name of hermes trismegistus was well known in the middle ages and was connected with alchemy, and magic, particularly with magic images or talismans.4 the middle ages feared whatever they knew of the decans as dangerous demons, and some of the books supposedly by hermes were strongly censured by albert

FRATER ELIJAH ANGELS OF CHAOS

ne and as poor little grendel has had an accident, so may you all the rite of godhood pre-cursor note: this rite incorporates a variance of the dark matter at hand rite. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in the other consciousness in accordance with one's will. to attune the mind which is not self with it's god path. an advanced initiation to the magical way (this was used as my initiation to the autonomatrix- specifics to this version are in parenthesis. prepare the temple as one sees fit items: sigils of set as isolate intoxication. sigils of lucifer/ christ as unity& love in shadow light. an ice cube. a sacrament (an immediate intoxicant, in this case, ketamine. seal the temple, call watchtowers to bear witness and protect (also fam

FRATER TENEBROUS CULTS OF CTHULHU

literary realisation of the author s dreams and intuitive impulses. although he outwardly espoused a wholly rational and sceptical view of the universe, his dream-world experiences allowed him glimpses of places and entities beyond the world of mundane reality, and behind his stilted and often excessive prose there lies a vision and an understanding of occult forces which is directly relevant to the magical tradition. howard phillips lovecraft was born on august 20, 1890, in providence, rhode island, at 454 angell street the house of his maternal grandfather, whipple v. phillips. his parents, winfield scott lovecraft and sarah susan phillips, were of english descent, and throughout his life lovecraft remained a devoted anglophile. winfield lovecraft, a commercial traveller, spent much of

e inter-related mythology which later became known as the cthulhu mythos. in these stories, he describes various rites surviving on earth since the primordial reign of the old ones, and preserved in more recent times in esoteric grimoires such as the necronomicon through which the evocation of the alien gods could be effected. in the case of charles dexter ward, he suggests that the very roots of the magical arts lie in the ritual veneration of these trans-dimensional beings, attributing a common and unifying source to the many and diverse strands of occult belief. over the centuries, these ceremonies have been observed and mis-interpreted in terms of black magic and devil worship. a point to note here is that lovecraft never actually used the term cthulhu mythos, which was introduced afte

ry wisdom sect. in the haunter of the dark, lovecraft describes how the latter sect held meetings in a church in providence, where it communed with an avatar of nyarlathotep via a magical object known as the shining trapezohedron. the name, starry wisdom, recalls that of crowley s argentum astrum, or order of the silver star, founded in 1907. the silver star represents sirius, from which emanates the magical cultent represented on earth by the entity, aiwaz. another contemporary of lovecraft s whose writings contain many similarities and correspondences is helena petrovna blavatsky, the famous occultist and theosophist and author of the secret doctrine, this vast work is in fact an expanded commentary on the book of dzyan, itself a fragmentary extract from the mani koumbourm, the sacred wr

FRATER U D PRACTICAL SIGIL MAGIC

icularly the system developed by the english painter and sorcerer austin osman spare, is one of the most efficient and economical disciplines of magic. for the most part, it can be performed without complicated rituals, needs hardly any paraphernalia, is independent of philosophical and dogmatic premises and, due to its simplicity, can be learned easily and quickly. most important of all, none of the magical techniques we know of today is more efficient and will give even beginners the immediate chance to convince themselves of its power and their own abilities. these reasons alone support a volume like the following to show the possibilities of this discipline and to explain its techniques and its rationale. the reader.the complete tyro and the advanced practitioner alike.will receive an

example, the problem of reception cannot be dealt with here. it would certainly be an exaggeration to say that spare influenced pragmatic magic directly. rather, pragmatists found him to be one of their ilk. neither do we want to state that there are no dogmatists left in the anglo-saxon countries. but the aforementioned writers, as is commonly known, are considered to be the leading thinkers of the magical scene of great britain, canada, australia and the usa. 8. the formula gthis my will to. h has proved to be very powerful in practice. of course, it may be changed according to taste or even completely exchanged by any other formula. practice has shown, however, that it is useful to begin every sigil working with the same formula 14/ practical sigil magic because in the course of time t

igils, h contained in the last chapter, has already covered the basic principles and backgrounds of sigil magic, but it could not go into more depth due to the limited space characteristic of magazine articles. also, spare fs sigil magic has seen some further evolution during recent years, especially by english chaos magicians as manifested in the various publications of the iot order (iot today= the magical pact of the illuminates of thanateros. thus, ever-growing divergences from spare fs own methods and intentions have become quite common. to illustrate the word method (i.e, the construction of sigils employing the letters and words of a sentence of desire, figure 1 of the preceding chapter gives some examples. the whole procedure occurs as follows: 1. the sentence of desire must be for

trial pseudo-aesthetics. since we are working with magis, or the original magical power which belongs, according to current theories, to a further exploration of the word method/ 19 praeter-conscious, i,e, gprimitive h stage of being, everything which reminds us of the times of amateurish handicraft will awaken primordial impulses in our reptilian brain. this will virtually automatically liberate the magical power in this section of the brain or awaken it in the first place. of course, all this depends largely on the mag our elings (i.e, your intuition) rather than in rules which other magicians have set up according to their own subjec but more frequently it will provoke total failure, my own ician fs personal paradigm. so place your trust in y fe tive biases, disaffections and tempers. i

il magic figure 12 these embroideries do not have a meaning in themselves (just as a sigil no longer has any consciously grecognizable h meaning; they serve the sole purpose of creating the right atmosphere or giving the sigil a gmagic h touch (or, for the more romantically minded, a touch of gmystery h. this can enhance its effect substantially, and i strongly advise you to experiment. chapter 3 the magical trance/ activating the sigils having finished the sigil with much effort, go to bed with it. masturbate and, during sexual climax, concentrate on the graphic sigil. if you have a welltrained imagination, you might as well visualize the sigil, but beginners are advised to stare at the glyph with widely opened eyes. it is crucial that you place the sigil in front of your eyes during orga

FREEMASONS SATANISM AND SYMBOLISM

r goatshead (above right, the star itself is a goatshead, and the star in the middle is a plain goatshead, which is within an inverted pentacle. in one symbol there are three instances of inverted pentagrams. so, just how important is the pentagram to the satanist? listen to the witch of salem, massachusetts, laura cabot, on this question. in her book, power of the witch: the earth, the moon, and the magical path to enlightenment, 1989, p. 90, cabot says "it really isn't that difficult to distinguish the craft from satanism. witches wear the pentacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to say on pag

FULLER J F C SECRET WISDOM OF THE QABALAH

between tetragrammaton and humanity the flesh cells, so to speak, of adam qadmon- creates the potentialities of satan (the demon hordes; and as tetragrammaton is possessed of a horror (a void) when he contemplates the loss of his identity, in order to maintain it secret he forbids adam to eat of the tree of knowledge of good and evil, because its fruits are death, that is they lead to passivity- the magical recoil which threatens the active existence of satan. next eve, the female counterpart of adam, is formed, and though mystically the man and the woman are created in one form, face to face, allegorically the creation of eve precedes that of adam, for allegorically the positive forces of life (the masculine) emanate from the negative forces (the feminine. by separating the od from tetra

terial aspects of od, heh, vau, heh; and the secret wisdom of the qabalah page 58 flaming sword, the shin. thus tetragrammaton is disintegrated and there is separation everywhere. as with osiris, the great work now consists in reuniting the fragments; the vau, or creative phallus, being cast out of the garden into the world. the vau must unite with the heh, for when it does so, in accordance with the magical law of inversion (necessity, the od will unite with the heh, and the shin- the flaming sword (see diagram 3, page 34- will be plunged into the heart of tetragrammaton. then will the kerub of earth, 7 which is the unity of the forces of the remaining three kerubim, be sacrificed- that is materiality will vanish; the trees of life and of good and evil will dissolve into one; and as this

on of tetragrammaton, is followed by the story of cain and abel, 10 the conflict between power and love. the venusian and martian forces in life are divided against each other, life being the synthesis of these two; and the mystical quality of evil emanates as common mundane wickedness, which leads to murder- the destruction of life- not its transformation. later on this wickedness is followed by the magical prostitution of evil, or the act of magical incest, through the intermingling of the sons of god (the demoniac powers engendered by the disruption of tetragrammaton) with the daughters of men11- the carnal lusts of humankind. here is symbolized a process of levelling down (a carnal communism) and not of rising up, and the result is the establishment of black magic, the earth being peop

possess the secrets of heaven in order to divulge them to the uninitiated on earth must lead to misunderstanding and anarchy- a confusion of tongues, that is of false symbols. a universal pentacle cannot be constructed for the unpurified multitudes, for the multitudes can only comprehend parables. we have now descended a long way in the hierarchy of evil. from the divine we have touched bottom in the magical, and yet all we have explained is included in the words of the emerald tablet of hermes trismegistus: gthat which is above is like that which is below, and that which is below is like that which is above, for the operations of the wonders of the one thing. h gto deny hell h, writes eliphas levi, gis also to deny heaven h then he says: seeing that, according to the most exalted interpre

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

c dropped awaywiththe passing of the independent and rectified rite, and as the rituals of that rite were transformed into the religious ceremonies of the fellowshipofthe rosy cross, it became more sure.andinthe true understanding of the secret tradition lay the essential difference between the oldorderand the new; by its very nature the independent and rectifiedritecouldnotentirely rid itself of the magical practices of the originalr.r.eta.e.-nordid its members wish it to do so. for all that waite urged mysticism upon them, the members of the rite would not willingly give up astral travelling, visions,and phenomena;facedwith a demand r:ject the cipher manuscripts, they could not bringthemselvestoacceptthe consequence:therejectionof the glamourofmagic.insteadtheyrejectedwaite. it wouldnotb

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

of whatever may conduce to the perfection of man' and 'the promulgationofwhatever may conduce to the general happiness and welfare of mankind'.itis unlikely in the extreme that he intended this as a means of promoting illuminized radical politics. but whether one sees it as revolutionary or respectable, the hermetic orderofthe golden dawn was primarily a magical order and its deepest roots lay in the magical tradition, which in england meant the rosicrucian tradition, and in particular a certaindrsigismund bacstrom.ofbacstrom little is known save that he was of dutch or scandinavian origin, had travelled widely, to spitzbergen in1780and to mauritius in1794,and maintained a passionate interest in alchemy, collecting rare alchemical texts and performing alche255 mical experiments in his own

ten in a cipher, to which, fortunately, he possessed the key.themanuscript contained the rough draft of a series of initiatory rituals of a quasi-masonic nature.italso contained the name and address of a german adept to whom westcott wrote and from whom he received the authority to found the isis-urania temple of 'die goldene dammerung; in westcott's english this became the golden dawn.thetale of the magical manuscripts upon which the order based its very being has been told in countless versions, no two ofcreationz]which agree entirely. some versions are for the credulous, othersforthe sceptical;ofthe latter, arthurmachen'sis perhaps the most succinct:a gentleman interested in occult studies was looking round the shelves of a second-hand bookshop, where the works which attracted him were

an actual being, an organic life holding within itself the highest lifeofits members now and in past times, to weaken its degrees is to loosen the structure, to dislimn, to disembody, to dematerialize an actual being; and to sever the link between one degree and another, above all between the degrees that- are in the heart, in thetiphereth,in the 5= 6, is to cut this being in two, and to confine the magical lifeofitsvisible adepti to the lower substances of this being.todo this last thingisto create an evil symbol, to make the most evilofall symbols, to awake the energy of an evil sorcery. on the other hand, to create within this order, within this actual being formal 'groups, centresofastral activity, which are not the degrees of this order, the organs of this being, is to create centres

o create within this order, within this actual being formal 'groups, centresofastral activity, which are not the degrees of this order, the organs of this being, is to create centres oflife, which are centresofdeath, to this greater life; astral diseases sapping up, as it were, its vitalfluids,'thisimpassioned plea fell upondeafears and, as we have seen, yeats resigned as imperator. later he took the magical side against waite and his company in1903and became a memberofthe stella matutina, remaining active until the1920s.but however deeply impressed with magic, yeats never let it overcome his humanity and he remained sensitive to the viewsofothers, keeping his friendship with mina mathers and corresponding amicably with waite and his faction. mostofhis fellow magicians tended to be much le

ined to the secondorder,whose members were given the theoretical basis aspartof 'ritual0',thesecretwisdomof thelesserworldormicrocosmwhichisman(see appendix e).suchtravelling proved immensely popular,butwhether used for exploring one's inner self or for projecting images from thetreeof life, it is a process susceptible to self-deception, although the visions recorded by secondordermembers reflect the magical practices they had learned as much, or more, than their own psychological peculiar255 ities.thefollowing vision was recorded by miss harriet butler, soror a posse ad esse, who joined theorderin1895;itis interesting to compare it with the group vision printed as appendix f as it was probably experienced about the same time, late in1900,and miss butler seems to have been involved with th

GILBERT THE MAGICAL MASON

bizarre pageant of the occult revival, william wynn westcott was the most unlikely: cautious, fearful and altogether too respectable, he yet created its most exotic structure, the hermetic order of the golden dawn.thetask of controlling the order proved, however,tobe far beyond the abilities of this timorous scholar, and it slipped from his grasp to fall into the hands of s.l. macgregor mathers, the magical genius who raised it to its greatest glory. but theorderneeded westcott, for he was its true rosicrucian: the physician and mystic who sought all his life for hermetic wisdom, and, having found it, gave it freely to his fellow initiates, inspiring themtofollow, and sometimes to surpass him in their occult studies. in the unknown world of rosicrucians and magicians, westcott was a supre

he culture of alexandria. this great city of egypt, a chief emporium of commerce and a centre of intellectual learning, flourished before the rise of the imperial power of rome, falling at length before the martial prowess of the romans, who, having conquered, took great pains to destroy the arts and sciences of the egypt they had overrun and subdued; for they seem to have had a wholesome fear of the magical arts, which, as tradition had informed them, flourished in the nile valley; which same tradition is also familiar to english people through our acquaintance with the book of genesis, whose reputed author was taught in egypt all the science and arts he possessed, even as the bible itself tells us, although the orthodox are apt to slur over this assertion of the old testament narrative.o

s found fixed. see fortunius licetus, cap. vii, and citesius in hisabstinensconsolentanea.in the volcanic island ofnesis, near naples,inthe year 600 a marble tomb was found, and when opened it contained a vase in which was a lamp still alight; the light paled and soon was extinguished when the vase was broken. see licetus, cap. x. see baptista porta,magia naturalis,lib. xii. cap. ult, a.d. 1658.62the magical mason a very notable example occurred in the discovery of lampsburiedinurnsabouta.d.1500; they were taken possession of by franciscus maturantius, and described by him in a letter to alphenus, his friend; theyhadbeen buried1500years.alabourer at ateste, near padua, in italy, found a sepulchre, in which was a fictileurn,andwithin it there stood anotherurn,andin this smaller one a lampbu

r, in the a.b, and 'the day star' in the r.v. written mazzaroth, is found in job xxxviii,31,is not translated. is found in ii kings,xxiii,s,and is translated 'the planets'.raquie,the firmament, the sky. genesis1,6,thewordmeans-extension,and spread out.shamayim,the heavens, occurs many times; the wordmeans-uplifted.khamah,the sun, as a source of heat.shamash,the sun, many times, means255 light.220 the magical masonirchirachoryareach,the moon.lbnhlebanah,orlevanah,the moon. chdshchodesh,the new moon. kukbkokab,a star, numbers xxiv, 17. skuthsikuth,a star, amos v,26.thehebrew names for the points of the compass were chosen for two reasons: one set was named from their position in regard to the jew facing the east, when the south was called the right side; a second set of names was derived fro

s of st john the evangelist. philo appears to have decided that the greek philosophers werebutmen who dressed up the tenets of his great inspired teacher moses in new forms, and that they wrote in greek phrases truths already enshrined more or less in allegorical language in the old testament of the hebrews: we must not be too much impressed by this assertion, for it was the habit of all jewish234the magical masonauthors to attribute the origin of everything good to moses or to some other patriarch mentioned in the pentateuch. as a highly cultured jew familiar with the doctrines of the many races then dwellinginpalestine and alexandria, his account of the essenes should be very reliable; he seems also to have studied the doctrines and customs of another similar society of deeply religious

GILBERT THE SORCERER AND HIS APPRENTICE

mathers stood for, sneered at his "abysmal ignorance of the suppositious arcana which (he) claimed to guard. s yet waite could also refer to mathers 'considerable fund of undigested learning, to his 'serious study of the arbitrary part of kabalism' and to the earnestness with which he applied himself to occult studies in the reading room of the british museum.9others, more loyal to mathers and to the magical tradition that he represented, painted a different picture. mina mathers' portrait of him, added as a preface to the 1926 edition ofthe kabbalah unveiled,is uncritical, unreliable and little more than a hagiography, but the memoir of him written byl.w.brodie-innes forthe occult reviewis an objective account, or at least as objective as can be expected from 'a true and loyal friend:'ofh

at did him little credit. in later years his somewhat tenuous loyalty to mathers strengthened and he was genuinely grieved at mathers' death, five years before his own in 1923. unsure of his own occult connections, he wasyetunwavering in his belief inthereality of an occult world and was an enthusiastic proselytizer; issuing fictional and factualaccounts.of scottish witchcraft, justifications for the magical aims of the golden dawn, and the introduction to eckartshausen'scloud upon the sanctuarythatset aleister crowley upon his magical career. but, as with mathers, his contributions to the occult journals of his day remain virtually unknown. it is both their fugitive nature and their inherent fascination that justifies this anthology of those writings. mathers published comparatively littl

l of light. with one hand it points upwards to the symbol of the moon in increase, with the other downwards to that of the moon in decrease, thus symbolising the eternal equilibrium of mercy and justice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the torch of intelligence is placed between its horns, as the magical light of the universal equilibrium. the caduceus which holds the place of the generative organs signifies the eternity of life; the belly is covered with scales to represent water; the circle above it is the atmosphere; the wings are the emblem of the volatile; and the deformed and goat-like feet rest upon the earth. space does not allow me to enter further into the subject, on which

GILBERT R A THE MASONIC CAREER OF A

has resulted from my first attempt to interest and vindicate the institution'36[36. this change on waite's part had already been perceived by the more rabid of roman- catholic anti-masons who saw him as a prime mover of the satanic conspiracy 'it is perfectly apparent that during the last thirty years the english leading masonic knights, whether in europe or america, have imbibed more or less of the magical teachings of the french magician (eliphas levi, and we do not known anyone who contributed to this result more than mr. a. e. waite did in england, and 'no one has contributed as he did to the propagation of mystico-magic among the english occultists in or out of freemasonry'37[37. colonel ratton, in his pseudonymous and rather silly attack upon freemasonry, the x-rays in freemasonry38

GNOSTIC CATECHISM

has resulted from my first attempt to interest and vindicate the institution'36[36. this change on waite's part had already been perceived by the more rabid of roman- catholic anti-masons who saw him as a prime mover of the satanic conspiracy 'it is perfectly apparent that during the last thirty years the english leading masonic knights, whether in europe or america, have imbibed more or less of the magical teachings of the french magician (eliphas levi, and we do not known anyone who contributed to this result more than mr. a. e. waite did in england, and 'no one has contributed as he did to the propagation of mystico-magic among the english occultists in or out of freemasonry'37[37. colonel ratton, in his pseudonymous and rather silly attack upon freemasonry, the x-rays in freemasonry38

GOETIA LUCIFERIAN

rer into any astral form they wish. he governs 30 legions of spirits. 65 6 amy amy/avnas is a great president who appears as fire but upon the request of the magician, will take a human shape. he teaches astrology and sciences, according to ones initiatory interests. amy grants good familiars and grants insight on the treasures of knowledge, how one may move forward with their own initiation into the magical secrets of the self. he governs 36 legions of spirits. 7 oriax oriax/orias is the fifty-ninth spirit who is a great marquis. he appears in the form of a lion-beast, who rides upon a large horse with a serpent s tail. he holds in his right hand two large serpents who hiss. he teaches the virtues of stars and how one may contact the shades of the dead through the fascination of the stars

GOLDEN DAWN RITUALS C C1

versing the course to banish. in addition, it is important that the symbols of the elements are not usually traced on as sigils but are represented by the kerubic emblems of k, e, b, and. 17 the lesser ritual of the hexagram (i.r.h./b.r.h) step 1 always begin with the qabalistic cross. according to the work you are doing use whatever magical tool may be necessary. in most cases, the lotus wand or the magical sword is appropriate. step 2 stand facing east. to invoke, trace the figure thus: l y f k b c vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to banish, trace the form thus: l y f k b c vibrate the name atyrara. step 3 using the magical implement, trace a line to the south and trace the figure thus: 18 l k y f b c to banish, trace the

b c vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to banish, trace the form thus: l y f k b c vibrate the name atyrara. step 3 using the magical implement, trace a line to the south and trace the figure thus: 18 l k y f b c to banish, trace the form thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. step 4 with the magical implement, trace a line to the west and form the figure thus: l b c y f k vibrate the name atyrara while stabbing the center of the figure. to banish, trace the form thus: l b c y f k 19 step 5 using the magical implement, trace a line to the north and make the figure thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. to banish, trace the form thus: l k

te at the end. the fifth form of an evil nature 20 this form remains unpublished and for good reason. the following is from an early manuscript dated 1895 by g.h. frater s.r.m.d "the last fifth form is of a more evil nature and should only be employed with the very greatest care, and in cases of communications with an evil force working thereunder. and in these cases, thou shalt keep the point of the magical sword upon the apex thereof, as with the case of working with the evil and reversed pentagram. and see that thou workest not with evil forces, save in a few instances as if thou art endeavouring to heal another from sickness and misfortune and thou art thus obliged to deal with the evil force which is injuring him. and even so, it will be better for thee not to do even this until thou

GOLDEN DAWN RITUALS G

dawn. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of

increase and strengthen the hidden force 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

nnap ligdisa (please see pronunciation guide for the seniors at the end of this lesson) be this day present with me. bestow upon me (name the element, the strength and purity whereof ye are masters in the elemental forces which ye control, that its outward and material form may remain a true symbol of the inward and spiritual force" fire wand empowering the lesser angle of o let the adept take up the magical sword of the art and recite the following "o thou mighty angel bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, that by it, i may control them for all just and righteous purposes" using the sword, trace over the fire wand the invoking active spi

resident over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, that by it, i may control them for all just and righteous purposes" using the sword, trace over the fire wand the invoking active spirit pentagram and the invoking fire pentagram with the lion kerub within a circle. note: when using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of n holding the chalice on high, and recite the following "o thou mighty angel banaa, ruler and president over the four angels of fluid o, i beseech thee to impress into this weapon thy magic power, that by it, i may control the spirits who serve thee for all just and righteo

y waters, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid direct the spirits who serve thee in purity and singleness of aim" holding the fire wand over the chalice, within a circle, trace the invoking passive spirit pentagram and the invoking pentagram of n with the kerub in the center. empowering the lesser angle of n let the adept hold the magical sword of the art on high and recite the following: 8 "o thou powerful angel htdim, thou who art lord and ruler over the pure and fluid element of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may with its aid direct the spirits who serve thee in purity and singleness of aim" with the sword over the chalice, trace within a circle the invoki

GOLDEN DAWN RITUALS U1

9. rii 10. zax 20. chr 30. texriu1 the secret wisdom of the lesser world or microcosm by g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of 2 the microcosmic man thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of man is called "the magical mirror of the universe" for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greate

estations which are included in the general concept of the neschamah. from hmkj and hnyb are formed the sides of the brain and the head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose physical showing forth is by reflection in the ruach. in "the magical mirror of the universe" or the sphere of sensation, man is placed between four pillars of the tree of life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation that point of the zodiac which ascended at the moment of his birth and conception (for the same degree of the zodiac ascendeth as both, otherwise the birth could no

nephesch. from twklm is formed the whole physical body under the command and presidency of the nephesch. the nephesch is the subtle body or the refined astral light upon which, as on an invisible pattern, the physical body is extended. the physical body is permeated throughout by the rays of the ruach, of which is the material completion. the nephesch shineth through the material body and formeth the magical mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy of the sphere of the universe. the space between the physical body and the boundaries of the sphere of sensation, is occupied by the ether of the astral world. that is to say, the container or recipient of the astral rays of the macrocosm. the nephesch is divided into seven palaces, combin

GOLDEN DAWN RITUALS U3

projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. therefore, it is that, in thy occult working, thou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of hi

GOLDEN DAWN RITUALS Z2

ired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician shall be c

ed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician shall be careful to keep the point of the magical sword upon the center of the sigil. j. now, let the magician imagine himself as clothed outwardly with the semblance of the form of the spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be dangerous: only formulate a species of mask worn for the time being. and, if he knows not the symbolic form of the spirit, then let him assume t

and circumambulates the magic circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice consecrated thou mayest approach the gate of the west. m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces south west, and again astrally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment

al names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance. then, the magician sites the mystic words. r. saith the magician, as light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation. he then takes up t

had been unbound or uncovered, recite a license to depart or a banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram. thus, only may he in comparative safety quit the circle. note: get the spirit into a white triangle outside the midheaven, then shall he speak the truth of necessity. h consecration of talismans a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesmata 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, su

GOLDEN DAWN RITUALS ZAM15

unbalanced that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receive the vision of the clear light, and thus accomplish his/her true will" 7 step 29 pause for a while for meditation, then close by the usual formuisthe magical sword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface to the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to make their tools, one in each grade, it is appropriate to require the adeptus minor to make and co

terial available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is to be used in all cases where great force and strength are to be used and are required, but primarily, it is utalized for banishing and for defense against evil forces. for this reason, it is under the presidency of hrwbg and of f, whose

GOLDEN DAWN RITUALS ZAM17

aithful, diligent, and secret, as also to commit carefully to writing all that which he should direct and instruct them in, to the end that those which were to come, and through especial revelation should be received into this fraternity, might not be deceived in the least syllable and word. after this manner began the fraternity of the rosy cross- first by four persons only, and by them was made the magical language and writing, with a large dictionary, which we yet daily use to god's praise and glory, and do find great wisdom therein. they made also the first part of the book m, but in respect that that labour was too heavy, and the unspeakable concourse of the sick hindered them, and also while his new building (called sancti spiritus) was now finished, they concluded to draw and receiv

GOLDEN DAWN RITUALS ZAM8

hnyb 3 30 300 5 g o d m t dsj 4 40 400 c n l h n, k hrwbg 5 50 500 a h v s, m trapt 6 60 600 b i z o, n jxn 7 70 700 c j ch p, p dwh 8 80 800 d f t tz, tz dwsy 9 90 900 e k the lineal figure may then be placed in the following classification: b k a b i c j d f a h f l y g c l e k 8 polygons and polygrams (reprint from the 2=9 grade) a basic understanding of polygons and polygrams is essential for the magical work of the theoricus. in higher grades, you may or may not decide to work with these figures, but if you work at all in the area of talismanic work, you will be using polygons and polygrams. the point within the circle, the primordial point, is a representation of rtk. much can be said about this primordial point, for in it is the potential of all things and of no thing. all things em

GOLDEN CHAIN AND THE LONELY ROAD

f the divine. to speak boldly, i consider that the lineage of unique transmission, as incepted by the self-recognition of one's innate 'seed of light, is a prerequisite for all who practise the arte magical. perchance all beings may possess that spark within themselves, but the rubicon between initiate and uninitiate is the self-recognition of that spiritual seed. for unless that inchoate germ of the magical life awakens to itself there can be no growth, no quickening of the soul-fire. the unique transmission is old fate's blessing: the secret rapport between the gods and the soul; no other may tell of it. its outward signs are inspiration and knowing, married in an indefinable state whereby a man becomes mage. within the cultus sabbati 'the way of the flaming torch' and 'the way of the li

ystery-rites, in and of themselves, communicate the lineages of magistry and serve to transmit the states of magical attainment needful for the on-going realisation of their diverse and specific currents. the absorption of thought, word and deed in the all-consuming process of such rituals (many being of great duration and procedural complexity) facilitates the saturation of the mundane self with the magical ambience of a state or entity. herein the impress of the unseen initiator upon the matrix of sentience or 'mind' is most powerful and efficacious. in practice, mystery-rites comport additional 'degrees, adjunctive zones of empowerment, to which an aspirant has access and in which he or she may gain authority. self-initiation if by predilection one is led to the craft and the only means

r a case of personal sacrifice to the deity. from my knowledge of both male and female adepts in the elder craft, the gods can and will take lovers and by their 'elixirs' convey strange knowledges, far beyond the grasp of mortal aspirations. furthermore, we should also give thought to the transmission of gnosis between adepts via their own sexual fluids. a fully empowered consort is a vehicle for the magical current, his or her blood and bodily fluids are media for the powers of the arte and its patron deities. in rites performed by higher adepts of the sabbatic mysteries the witches' supper is literally of 'flesh and blood- of semen and vaginal elixirs. for it is known that the seasons of the moon are refracted through the vessel of the priestess and that the issue of her sexual mouth con

of consciousness. upon that great vista we call 'mind' the impress of the initiating power is perceived in instants of direct revelation; the spirit of cain reifies at the 'cross-roads' of fateful possibilities, in axial moments which transect the borderlands of spirit and flesh. when each and every moment, in and of itself, is linked in a continuum of gnostic rapport with the ingressing force of the magical current, then we have attained mastery upon the path, but until that time we must seize each chance and turn each opportunity into a tryst between the soul of man and the spirit of initiation. in the name of the nameless, so must it be! andrew d. chumbley is the presiding magister of the cultus sabbati and is an initiated kaula-tantrika of the uttara kaula sampradaya. he is the author

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

d was far more literate in his exposition than anyone in the field, up until the comparable scholarship of robert temple s the sirius mystery. rabbi ibn aaron was an early organizer of the national ufo conference. he died in 2005. 6 allen h. greenfield achad, frater, also known as frater parzifal, real name charles robert john stansfeld jones, born 1886, died 1952. frater achad is a key figure in the magical revival of the 20th century. recognized by aleister crowley as his magical son (and presumable heir, achad quickly rose to the leadership and initiatory summits of both crowley s ordo a. a. and the ordo templi orientis (oto. after world war one he and crowley parted company. achad produced a number of remarkable works on the occult, notable for their originality and logical consistency

necessity. the names such mahatmas and chiefs took were, in very truth, noms de guerre: the kind of names underground members adapt in wartime to protect themselves and their loved ones from arrest, murder or reprisal. curiously, it was this term, nom de guerre, that edward alexander crowley used to describe his adaptation of the name aleister, which carries the same cipher value as frater achad, the magical name taken by his spiritual son and heir many years later. such matters suggest varying levels of awareness of the cipher, and an agenda that can be learned, and indeed tapped into, by one in possession of the key. the word key by the way, is equivalent to the word solve in cipher. discovering and cracking the code is only a beginning. to use the code and trace the ufonauts to their do

umbers and letters in the first line and eleven in the second. but in the manuscript the x at the beginning of line two looks like a multiplication symbol so i made this calculation; 17 x 11= 187, the numerical value of the phrase english alphabet. there have been further developments. this cipher solution was uncovered in 1974, fully 70 years after the writing of liber al in 1979 frater lamed of the magical- qabalistic order known as the qblh was introduced to the cipher solution, and soon began work on expanding the scope of knowledge in this area with computer technology. my first attempt, says frater lamed, led me to producing a 26-pointed star (after the 26 letters in the english alphabet. after various efforts over several years, i began to re-examine the 26-pointed star that i had d

betterment and enrichment though both at 1. see the sirius mystery by robert temple for a discussion of the sirius connection also kenneth grant s outside the circles of time discusses the matter from a magical perspective. 60 allen h. greenfield times have made claims to being our saviors. there are keys for decoding which is which for example, rituals that have been generated or handed down to the magical lodges of modern times which refer to a star or the stars directly or indirectly tend to be transformative and thus of the great white brotherhood. ciphers for decoding messages between the black lodges and their alien sponsors have always existed. but confusions of a deliberate nature exist; the ancient gnostics uncovered a cipher which clearly indicates that the story of the garden o

tutions of the great white brotherhood and carried their influence back with them to europe, just as the templars had done centuries before, and incorporated their teachings into the western esoteric system. it is known that the black lodge which, as it opposes evolution, inherently fights a rear-guard action has made unceasing war on the great white brotherhood in the west from the beginnings of the magical revival. indeed, fallen and failed adepts of the great white brotherhood have become the tools and pawns of the black lodge, from mathers to hubbard and beyond. it would seem that the immediate goal of the black brothers is to delay the manifestation of the new aeon, the birth of the magical child and the realization of the ubermensch through diversion of the will-current into less tha

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ystery! this volume places a tool in your hands, giving you the ability to reproduce the solution yourself and trace the ufo mystery directly to its startling source! first digital edition, revised and expanded with illustrations and photvithe lower five cosmic planes 18 figure 3. the major magical weapons 56 figure 4. typical circle for conducting enochian magick 62 figure 5. sample talisman for the magical formula of iliatai 94 figure 6. enochian rose for sigils of the watchtower deities 96 figure 7. tracing the pentagram 97 figure 8. a talisman for vovin 263 figure 9.layout for enochian tarot 291 list of tables: table 1. symbols of the cosmic elements 20 table ii. alphabet correspondences 25 table iii. four systems of enochian gematria 26 table w. the thirty aethyrs 139 table v.aiq bkr

(hereafter referred to as enochian magic) by llewel lyn publ ications. i have assumed that the reader has studied enochian magic or at least is familiar with the basic concepts of enochian magick. enochian magic contains the theory of how and why the magick works. this manual, an advanced guide to enochian magick (wi th a final k, explores the many uses and applications of those basic principies. the magical system described here and in enochian magic borrows heavily from both the golden dawn and aleister crowley. students of this magical system are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewe

okes the feminine current and simulates a journey to the 5th 8 aethyr maz. the ritual of the priestess of the silver star invokes the feminine current and simulates a journey to the 19th aethyr.the ritual of the pyramid invokes the masculine current and simulates a journey to the 18th aethyr zen. the dragon ritual is designed for the advanced magician who desires to assume the responsibilities of the magical dragon. the ritual of vrelp stimulates a journey to the 14th aethyr vta and the city of the pyramids. the ritual of the abyss simulates a journey to the great outer abyss. the imagery used in these seven rituals is designed to simulate as closely as possible actual journeys to these aethyrs. the other six rituals include magical operations for invisibility, evocations, precipitations

bilities. through a graduated practice of enochian magick, you will learn how to consciously control your thoughts, your emotions, and your actions. you will learn how to expand your capabilities. you will learn that your surroundings, in both the waking state and in dreams, are mirrored projections of our thoughts and emotions, and that external events themselves can be consciously controlled by the magical will. you will learn how to maintain a continuity of consciousness so that lapses or breaks cannot occur, and thus you will be able to remember your dreams as well as your past lives. your everyday life will become more enriched and meaningful. your goal in enochian magick is to obtain an understanding of your life while consciously directing your own destiny. 13 our world according to

us you will be able to remember your dreams as well as your past lives. your everyday life will become more enriched and meaningful. your goal in enochian magick is to obtain an understanding of your life while consciously directing your own destiny. 13 our world according to enochian magick the first step in magick is "travel beyond the world of the senses" aleister crowley, magick without tears the magical system presented by sir john dee, court astrologer to queen elizabeth 1, views the physical world as only the lowest in a graduated series of cosmic planes. there are many invisible worlds surrounding this earth. the reason they are invisible is because they are composed of matter that is so tenuous that our eyes cannot see it. there are many degrees of matter's density. the most dense

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

m of ritual, designed primarily for working with the averse forces in a safe and sane fashion. s. l. macgregor mathers spent a great deal of time studying and translating magical grimoires including the greater key of solomon,2 the lesser key of solomon3 (also known as the lemegeton, the grimoire of armadel,4 and the book of the sacred magic of abra-melin the mage.5 israel regardie contended that the magical grimoires contain the remnants of an ancient form of psychology, although in a greatly corrupted form. this corruption is likely due to the official condemnation of magic in all its forms by the christian church during the middle ages. thus the repressive paradigm prevalent in europe during the middle ages degraded the ancient and sacred science of theurgy into the vulgar sorcery of th

r adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is the magic sword, and the primary magical task of the adeptus major is the confrontation with the averse forces. before advancing to the compassion and love of chesed, the adept must first fully integrate the strength of gevurah by reworking the forces of the tree of life, sephirah by sephirah through gevurah in the 6=5 subgrades of adeptus major. the maj

plex' has achieved a fairly wide notoriety during the last quarter century since the circulation of the ideas of freud and jung. it means an aggregation or group of ideas in the mind with a strong emotional charge, capable of affecting conscious thought and behavior."7 living in the dark realm beyond the light of consciousness, the complexes enjoy a sort of semiautonomy within the psyche. whether the magical forces, angels, and demons exist objectively or rather merely subjectively within the psyche of the magician is an epistemological question that goes beyond the scope of the present discussion. for practical purposes, it is quite useful to consider the forces at 7 israel regardie, the art and meaning of magic (toddington: helios, 1964, p. 32. 4 times as though they were objective and i

sonality where they become useful citizens so to speak, integral parts of the psyche, instead of outlaws and gangsters, grievous and dangerous enemies threatening psychic unity and integrity."8 it is frequently easier to recognize the manifestation of these forces in retrospect rather than during their manifestation moment-to-moment. these processes are very subtle and extremely easy to overlook. the magical diary or journal is therefore an important tool in becoming conscious of these forces, as we frequently notice them first during the process of reflection. thus we have seen that modern psychology illuminates processes underlying ceremonial magic. it would behoove psychologists and psychotherapists as well, however, to pay closer attention to ceremonial magic. through rituals like magi

she wears. this lamen contains all the relevant colors, geometrical figures, names, and sigils of the entity's hierarchy of forces, including the name and sigil of the averse force itself. a complete set of such lamens appears among the color 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

HAMIL THE ROSICRUCIAN SEER

w. wynn westcott, its secretary, and w. r. woodman, its supreme magus, were deeply concerned with the subject matterofhockley'smanu255scripts, although they do not seem to have acquired anyofthem-asomewhat surprising circumstance, for the manu255 scripts would have been invaluable in the systematization of occult practices that was an essential partofthe workofthe hermeticorderof the golden dawn, the magical order that these three masonic rosicrucians created in 1887. other students of the occult were more fortunate. manyofthe manuscripts had been borrowed and copied duringhock255ley's lifetime by hisfriendf.g. irwin; others were purchased from redway by w. b. moseley, a more practical magician than hockley, for 'whereas hockley appears to have been content with employing clairvoyant subje

HANDBOOK OF EGYPTIAN MYTHOLOGY

known as the true name of ra (see period of direct rule by the creator sun god under linear time in mythical time lines, is an example that may have been composed as early as the middle kingdom. by creating these links, the doctor-magician hoped to mobilize cosmic forces to act on behalf of the patient as they once had on behalf of the deity. j. f. borghouts, who has edited and translated many of the magical texts, commented that although some mythical themes that occur in spells are not known from other sources, there is, however, not a shred of proof that a specific kind of unorthodox mythology was especially coined bout portant for this genre. 38 indeed, the efficacy of such spells may have partly depended on the patients being familiar with the story of which they were being made a par

arly roman period (see appendix: primary sources. the proper uses of magic and other types of secret knowledge form one of the main themes of these stories. land of magicians by the roman period, egypt was renowned as a land of priest-magicians. the ancient city of memphis was thought to be the place where they learned their secret craft. in the first of the stories about setna, the prince steals the magical book of thoth from an ancient tomb near memphis. he ignores the warnings of the ghosts who inhabit the tomb and is punished by horrible hallucinations until he gives back the forbidden book. several manuscripts ranging in date from the first century bce to the second century ce preserve parts of an actual book introduction 43 of thoth.105 this begins with a dialogue between a person se

rmetic texts were usually in the form of a dialogue between a disciple and a deity or a revered sage. the deity is most commonly hermes, the greek god identified with thoth. some hermetica feature isis or asclepius, the greek god of medicine identified with the deified egyptian sage, imhotep. the instructing deity sometimes relates myths about the beginning or the end of the world. many spells in the magical papyri claim the power to summon visions of deities. in the hermetica, such visions can lead to a truer understanding of the meaning of life and the nature of the divine. the hermetica were principally a development of greek philosophy. it used to be argued that the hermetica were written and read only by greeks until some hermetic texts in coptic were found. coptic was a form of the e

HEAVEN HELL

recueil de travaux, tom. xxvii, p. 67. 17:2 according to m. legrain, the iiird dynasty (recueil, tom. xxvii, p. 67. 23:1 see within, chapter iv, p. 85. next: chapter ii. the earliest egyptian conception of the other world. sacred texts egypt ehh index index previous next p. 27 chapter ii. the earliest egyptian conception of the other world. having briefly referred to the origin and development of the magical, religious, and purely funeral texts which, sometimes with and sometimes without illustrations, formed the "guides" to the ancient egyptian underworld, the form of the conceptions concerning the place of departed spirits as it appears in the recensions of the xviiith and xixth dynasties must now be considered. to reconstruct the form which they took in the predynastic period is impossi

e spirits lived upon the inert and the feeble. 5. in another lived the "destroyer of souls" 6. the great antiquity of the ideas about the aats is proved by the appearance of the names of hap, the nile-god, sept, or sothis, and the hippopotamus-goddess, hebt-re-f, in connection with them. the qualification for entering the aats was not so much the living of a good life upon earth as a knowledge of the magical figures which represented them, and their names; these are given twice in the papyrus of nu, and as they are of great importance for the study of magical pictures they have been reproduced above. of the general form and the divisions of sekhet-aaru, or the "field of reeds" and sekhet-hetepet, or the "field of peace" thanks to the funeral papyri of the xviiith dynasty, much is known, an

which men of all nations and in every age have prayed-"thy will be done" the descriptions of the pictures of sekhet-hetep given above make it evident that the views expressed in the papyrus of nebseni differ in some important details from those which we find in the papyrus of ani, but whether this difference is due to some general p. 53 click to view sekhet-hetepet, showing the sekhet-aaru, with the magical boat and flight of steps, the birthplace of the gods &c (from the inner coffin of kua-tep, british museum, no. 30,840) p. 55 click to view sekhet-hetepet, showing the sekhet-aaru with the magical boat, the nine lakes, the birthplace of the gods &c (from the outer coffin of sen, british museum, no. 30,841) p. 57 development in religious thought, which took place in the interval between

e bread-cakes shall be broken in pieces, and verily the meat offerings shall be cut up in the divine chamber of sacrifice, and verily ropes shall be coiled, and verily boats shall be manned, and verily the boat of ra shall journey on its way, being rowed by the mariners of the akhemu-seku and the akhemu-urtchu; now his name is unknown, his name is unknown "the goddess hathor surroundeth sepa with the magical protection of life, but it is seb who equippeth him. 1 the sister of sepa [and] wife [is] the guardian of the wood of the great field. 2 and, moreover, p. 70 the sister of sepa, the guardian of the wood of the great field, saith 'verily thou shalt come with rejoicing, and thy heart shall be glad, and there shall be food to sepa, and winds shall be given unto thee, yea, thy ancestors ha

he alabaster sarcophagus of seti i, 1 king of egypt about b.c. 1375, p. 86 and it consists of two parts--1. a series of texts and pictures which describe the progress of the boat of the sun-god to the kingdom of osiris, the judgment of the dead, the life of the beatified in sekhet-hetepet, the punishment of the wicked, and the foes of the sun-god. 2. a series of texts and pictures which represent the magical ceremonies that were performed in very ancient times with the view of reconstructing the body of the sun, and of making him rise each day. that the book of gates embodied many of the most. ancient egyptian religious beliefs and traditions is evident, but it is. quite certain that it never became as popular as the book am-tuat; it must always be a matter for wonder that seti i, having c

HEKAS

ing to be numerous definitions of what actually constitutes 'work. i am myself curious to know of such definitions, if indeed they have even been considered by the majority. i am interested to know because it is this 'work' which constitutes the function of any magical practice. it is at this juncture which i will offer a brief definition of what i myself, might consider to be the vital nature of the magical 'working- any practice/activity which refines and develops consciousness constitutes the work of the magical operator, and it is this characteristic or distinction, which underlies the true function of the arte. by this measure, we may then determine that any practice or activity which does not refine or develop consciousness is divorced from the true function of magick, and is thus re

d distinguished from the transmigration of techniques demonstrating very specific applications of the motif. we may also add a further interesting etymological note at this juncture, namely that the sorcerer- being 'he who en-sorcels, is also 'he that en-circles, since 'to ensorcel, from ensorcellement ,is 'to encircle, also we may cite sortiere 'to cast lots, and thus the sorcerer is the type of the magical operator who casts the circle of arte to bind and align the turning of chance to the design of will. we may to give further examples of derivations, cite certain terms and symbols familiar to craft practitioners and show their analogous counterparts in the arabic tongue: athame- the witches' knife- stems from the word 'adh' hamme, meaning the blood-letter; this name was used by the dhu

itchmarks of eld, which will reveal these secrets at such a time when star, heart and hearth are aligned a-right. there is a thread of ancient gnosis which lies in the hands of the sabbatic initiate whether he know it or not- it remains there to empower his work. we should however not neglect to mention egypt, for it is khem -the black land- that we derive the word which is oft' the first word in the magical rite and which i have given as the title for this article 'hekas. here the word existed in the form heka or hekau meaning 'the power of magick; it is believed to derive from the sound of the frog and thus supplies us with a totemic association with the batrachia employed by the witch and the horse-whisperer 'hekas' also gave us hekate- the greek name of the goddess who keeps the gatewa

HEPTAMERON

ements of peter de abano, philosopher in the former book, which is the fourth book of agrippa, it is sufficiently spoken concerning magical ceremonies, and initiations. but because he seemeth to have written to the learned, and well-experienced in this art; because he doth not specially treat of the ceremonies, but rather speaketh of them in general, it was therefore thought good to adde hereunto the magical elements of peter de abano: that those who are hitherto ignorant, and have not tasted of magical superstitions, may have them in readiness, how they may exercise themselves therein. for we see in this book, as it were a certain introduction of magical vanity; and, as if they were in present exercise, they may behold the distinct functions of spirits, how they may be drawn to discourse

HINE PHIL ASPECTS OF EVOCATION

s which predisposed the users towards obtaining an asc whereby they could interact with energy forms of an electromagnetic nature, doubtless aided by earth light manifestations and hallucinogenic substances. earth mysteries researcher paul bennett has noted that in britain, as in many other places, a variety of plants which have hallucinogenic properties can be found growing near to sacred sites. the magical dynamics of sound are also a factor, in terms of both the psycho-physical effects upon the participants, and the effect upon external energy sources. as to the entity yog-sothoth, who.s appearance in the mythos triggered this lengthy chain of synthesis; some modern magicians, notably those drawing heavily upon the ideas of kenneth grant, have drawn a parallel between yog-sothoth and th

HINE P OVEN READY CHAOS

at the most basic premises- what do i need to survive- how do i want to live- who do i want to be- and then gives a set of conceptual weapons and techniques for achieving those aims. chaos magic is one of the many ways of doing magick, and this booklet is a concise introduction to the chaos approach. 7 oven-ready chaos what is chaos magick? what"is chaos magic? good question. since it burst upon the magical scene in the late 70 s it has generated a great deal of debate about what it is, what it isn t, and who s doing it right- such circular arguments being beloved of occultists, it seems. at this point, it would be tempting to launch into a lengthy discussion of the history of magic leading up to chaos magic, but instead i ll confine it to a sweeping generalisation and say that before cha

the new approach. thanks to the efforts of ralph tegtmeier, the chaos approach was also receiving attention in continental europe. the basic message of chaos magic is that, what is fundamental to magic is the actual doing of it- that like sex, no amount of theorising and intellectualisation can substitute for the actual experience. pete carroll s liber null, therefore, presented the bare bones of the magical techniques which can be employed to bring about change in one s circumstances. liber null concentrated on techniques, saying that the actual methods of magic are basically shared by the different systems, despite the differing symbols, beliefs and dogmas. what symbol systems you wish to employ is a matter of choice, and that the webs of belief which surround them are means to an end, r

quaintance of mine began his foray into chaos magick by taking on the belief-system of being a born-again christian. he s still a born-again christian, but seems to be happier. 1. when obtaining any magical result (including failure) always think of several explanations for it. these explanations should contain at least one each of the following types: i. an explanation based on the parameters of the magical system that you have been employing. ii.strict materialism iii. something exceptionally silly. 2. when you have been experimenting with belief-shifting for a while, try contemplating two which appear to be mutually exclusive such as christianity and tantra, islam and radical feminism, new age celtic revivals and marxism. 3. meditations in menzies. read specialist magazines that you hav

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ers like you. for some of us, the time h as come to mobilize. if yo u h ave an interest in assis tin g in this p rocess- we all h ave strengths to bring to the table- ple ase email occ u lt .d igit al.mob iliz ation@gmail.com complacency s-erves t h e o ld gods. by the same author: astrology and the third reich the magicians of the golden dawn masonic underworlds (in progress) also in thisseries: the magical mason: forgotten hermetic writings of w. w. westcott editedby r. a. gilbert the rosicrucian seer: the magical work of frederick hockley editedbyjohn hamill the sorcerer and his apprentice: unknown hermetic writings ofs. l. macgregor mathers and j. w. brodie-innes edited by r. a. gilbert ibe 1llebemist of tbe golden 'dawn (lhe tetters of the1ivd (1.11. l1jton to 1.t.gardner and tithers

INITIATION INTO HERMETICS

bout these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerned would do nothing else but regard it again from his own standpoint. therefore it would be useless to argue with non-professionals on higher kinds of truth, except people eager to search the heights of truth and beginning to ripen for it. anything else would be a profanation and, from the magical point o view, absolutely incorrect. at this point, all of us will have to remember the words of the great master of christianity: cast not your pearls before swine, lest they trample them under their feet. to truth belongs also the capacity of correctly differentiating among knowledge and wisdom. knowledge depends, in all domains of the human existence, on the maturity, receptivity and

us before proceeding to describe the exercises of the second step, let me explain the secret of the subconscious and its practical consequences. in the same way as normal consciousness has its seat in the soul, and is activated by the cerebrum in the body, consequently the head, subconsciousness is a property of the soul, residing in the cerebellum, i.e, the back part of the head. with respect to the magical practice, let us deal with the study of the psychological function of the cerebellum, consequently the subconscious. in every individual that is in his right senses, the normal sphere of consciousness is intact, i.e, he always and at any time is capable of making use of the functions of normal consciousness. as it results from our investigations, there is no power in the universe nor i

urprise or causing failures. on the other hand, of we exclude the concepts of time and space from subconsciousness while impregnating it with a desire, only the positive pole of subconsciousness will affect us, normal consciousness being equated, and our impregnate desire must have the success we are expecting. this knowledge and the possibilities related to it, are of the greatest importance for the magical development and have, therefore, to be considered as far as self-suggestion is concerned. the phrasing to choose for autosuggestion must always be expressed in the present or imperative form. you should not say: i shall stop drinking or smoking or whatever. the correct form is: i do not smoke, i do not drink, or else, i do not like smoking or drinking and so on, according to whatever y

ms will pay attention only to one or two, or three functions at best. concentration exercises performed with all the five senses strengthen your mind, your willpower, and you learn not only how to control all senses, but also to develop and finally tem perfectly. a magician s senses must all be developed equally, and he must be able to control them. these exercises are of paramount importance for the magical development, and therefore should never be omitted. magic psychic training (ii) in the first phase, the pupil has learned how to practice introspection. he has recorded his good and bad properties in accordance with the four elements, and has divided them in three groups. in this way he has made two soul mirrors, a good (white) one and a bad (black) one. these two soul mirrors represen

onging to the steps ahead before being absolutely possessed with the exercises of the second step and having booked a sweeping success, especially in balancing the elements. the refinement of character should be aspired after during the entire course, but as early on as this level, faults and bad qualities that handicap development ought to be eradicated. magic physical training (ii) the tasks of the magical training of the body according to step i must be retained and ought to become a daily habit, such as washing with cold water, rubbing the body from head to toe, athletic exercises in the morning, magic of water, conscious breathing and so forth. the second step training of the body orders a change of the breathing exercises. in the previous step, we have learned how to breathe consciou

INTERVIEW WITH ANDREW CHUMBLEY

late these foci of power in accordance with will, desire and belief. in practical terms, i consider sorcery to be the knowledge of the fundamental principles or sacred letters which govern the control, manipulation and application of magical force. these principles are the sorcerer s alphabet. when focused via ritual, they determine the very arena of one s unique self-existence. the principles of the magical quintessence are used to coordinate force and form, to inform strategies of sorcerous behaviour and to empower expressions of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sorcerous knowledge and by the path that connects moment to moment realisation to realisation- it brings consciousness into gnosis. magick in this sense leads to the direct

e and curse; it denotes the razor- like wisdom that arises from and transcends the conjunction of contraries. more specifically, the via tortuosa relates to a cycle of mystery-rites which may be regarded as initiations into the way of the draconist into the path of the great dragon azhdeha. in essence, the crooked path teachings intend a direct means of autonomous initiation into the knowledge of the magical quintessence. mh: what exactly does the cultus sabbati represent in its outer and public form? ac: cultus sabbati very literally re-presents the sabbatic craft tradition; as a term in the outer it reorientates the actualities and inner dimensions of the tradition via public texts and images books, articles, and artistic forms. in this sense it may best be described as a magical project

forms. in this sense it may best be described as a magical projection an imaging- forth of the hidden to the seen. rf: since the cultus is a closed circle, admitting through formal invitation only, one has to ask the purpose of such an outer mask. why publish, why be seen? ac: this is a line of questioning we apply to ourselves in order to test our own rationale. in one very significant respect, the magical projection of the cultus has operated as a pharos for the curren, that is, a beacon or point of orientation for several manifestations of traditional craft. diverse streams of traditional observance, which otherwise may have passed into spirit, have met, communicated and cross- fertilised, simply because the cultus has been visible in exoteric terms, whilst at the same time being recog

author, reader, page and ink. to answer your question specifically, there are a number of works in process. there is, of course, the new edition of azoetia. this is scheduled for publication during the latter part of 2002. azoetia forms the first volume of a three volume set of grimoire texts; the second of which is the draconian grimoire these three works deal respectively with the teachings of the magical quintessence, the crooked path, and the immediate way. as with all magical works, their birth must await its proper season and i can only ask readers to be patient; i have to be! other works like qutub and the grimoire of the golden toad are specialised adjuncts to the main series of works. kindred to these specialisations is a new project i have begun and which i intend to work on in

cain is one such element. in turn, comparable ideas about the role of tubal-cain and naamah can be seen in the allied rites of freemasonry. traditional craft has also made good use of many ritual magic texts such as the key of solomon and agrippa s books of occult philosophy. these works also provide avenues for allied figures, such as lucifer, asmodeus, lilith, and the arch-daemonic guardians of the magical circle led by mahazael. although the emphasis of sacrality is reversed, another strand of genealogy is obviously to biblical texts where various elements of the mythos are present. biblical sources likewise connect to the apocrypha, pseudepigrapha, jewish folklore and even manichaean texts as avenues of influence. however, whilst one could explain the presence of cain and lilith with r

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

research, but fears to actually put into practice the methods they discover. my meeting with edred thorsson/stephen flowers convinced me that a practical synthesis of the two camps could be achieved, as well as providing a practical methodology for such a synthesis. with the best scholarly sources i could find, i began a study of the god set-typhon, one of the most frequently appearing figures in the magical papyri of thebes and whose name is found in curse tablets around the mediterranean. set-typhon drew my attention for several reasons. the egyptian god set, who represented a fierce separateness- an individual drive for power and knowledge, was largely a suppressed "forbidden" deity of the egyptians. he had been a patron of the pharaohs of the xix and xxth dynasties. i was curious why t

transformed myself through the use of these techniques, i am aware that the transformation will effect what i emphasize and point out. in this way i am become an authentic teacher/student of this tradition. if you wish a similar position, you must apply these steps. then you will know what is true, not because you read it in my book, but because your soul has discovered it for itself. enactment. the magical practices of the papyri are geared for practicality- whether to gain gold and women or the answers to the toughest of the soul's questions. the test for understanding a practical system comes from doing. one doesn't read computer manuals for their prose, nor study surgery for amusement. the test of understanding is in getting the results. only when the circuit becomes self-sustaining h

ou have opened the mouths of the gods. a distillation of the above threefold system could be contained int eh egyptian sentence ir shti shta-tu! which could be translated variously as "inquire of the books of magic" or "seek the mysteries" or "travel through difficult territory" the egyptian word shta -ti may have been etymologically connected with certain forms of the name of set. by the time of the magical papyri the words meaning "belonging to set" or "of the secret place" had coalesced in the common tongue. the egyptians associated certain night sky features with set, particularly the constellation ursa major and the planet mercury. they called mercury sbq which simply means "the unknown" in the book of coming forth by day, the afterlife book of the osiris cult, there is an interesting

a sense of reality and purpose in what one does. we have all had those moments of power, of knowing that we are alive, and that the world is meaningful. they are rare moments and usually we attribute them to an external trigger, perhaps even a mysterious or divine source. when we discover that we can have those moments at will, then we have begun the lifelong task of rulership of the inner world. the magical name of this task is the quest for meaning. rulership of the outer world when we have the first task well in hand, we are ready to remanifest its results in our lives. to rule the outer world, we have to know what we like, and what we have decided is good for us. we have to decide what we are willing to give up in terms of freedom and what we must sacrifice now for gain later. knowing

omes an opportunity for those who would be better to get better. while this great benefit is being visited upon others, the initiate in merely considering what to do or say to his friends, followers, or fellow travelers is refining his or her own thoughts and moods. by initiating others, self initiation is furthered- both by articulation and seeing whether or not one's theories work in the world. the magical name for this state is the practice of alchemy. royal power in the inner world consider what sort of things have been obtained by this point. by now the initiate has gained control of his or her environment. they can place themselves in such situations as lead to a productive ordering of their inner world (they have learned how to learn. they can choose those activities in the world th

ISIS UNVEILED

was of the same kind as the one fabricated by ajbertus magnus. the latter one was smashed to pieces by thomas aquinas, not because it was the work of or inhabited by a 'demon' but because the spook who was fixed inside by mesmeric power talked incessantly, and his loquacity prevented the eloquent saint from working out his mathematical problems. these heads and other talking statues, trophies of the magical skill of monks and bishops, were facsimiles of the 'animated' gods of the ancient temples. the accusa- tion against the pope was proved at the time. it was also demonstrated that he was constantly attended by 'demons' or 'spirits' in the pre- ceding chapter we have mentioned benedict ix, john xx, and the vlth and vllth gregory, who were all known as magicians. the last named pope moreo

ry, who were all known as magicians. the last named pope moreover was the famous hildebrand, who was said to have been so expert at "shaking ughtning out of his sleeve" an expression 116. dofmt tt ritntl, etc^ loc dt. digitizecoy google popes. bishof& and priests as sobcebebs 57 which the tenerable spiritualiatic writer, mr. howitt, thinks "was the origin of the celebrated thunder of the vatican' the magical achievements of the bishop of ratisbon, and those of the 'angelic doctor' thomas aquinas, are too well known to need repeti- tion; but we may explain further how the 'illusions' of the former were produced. if the catholic bbhop was so clever in making people believe on a bitter winter night that they were enjoying the delights of a splendid summer day, and in causing the icicles hangi

are powerless, and can only act with the help of disembodied human spirits, is to state that these hindfls are un- acquainted with the laws of their sacred books and even the meaning of the word pitris. the laws ofmanu, the athatva-veda, and other books, prove what we now say "all thatezists,"saysthe^laarca-keda "isin the power of the gods. tie gods are under the power of magical conjura- tions. the magical con jurarions are under the control of the br&hmanas. hence the gods are in the power of the br&hmanas" this is logical. digitizecoy google what the pitris abe and abe not 107 albeit seemingly paradoxical, and it is tlie fact. and this fact wiu ex- plun toijiose who have not hitherto had the clev (among whom jacolliot must be numbered, as will appear on reading his works, why the fakir

liom this ocean of mystical learning. in its existence he not only srmly believes, but throughout his works be incessantly calls the attention of sdence to its unmistakable traces at every step in india. still, though the learned pandits and brahmanas his revered "masters of the pagodas of villeaoor and chelambnim in tbe cai^ nauc* as it seems, positively refused to reveal to him the mysteries ta the magical part^ the agnuhada-parikahai" and of bnjunatma's triangle^ he persists in the honest declaration that everything is poanble in hindfi metaphysics, even to the kapila and vyftsa systems having been hitherto misunderstood. m. jacolliot weakens his assertion inunediately aft irard with the following contradiction "we were one day inquiring ca a brahmana of the pagoda ot chdam- brum, who b

ning the condition of dkydna, st- hilaire argues thus "finally, having attained the fourth degree, the ascetic possesses no more this feeling of beatitude, however obscure it may be; he has also lost all memory. be has reached impassibihty, as near a neighbor of nirvana as can he. however, this absolute impassibility does not binder the ascetic from acquiring, at this very moment, omniscience and the magical poaer; a flagrant coniradiction, about tokick the buddhists no more disturb themselves than about so many others* and why should they, when these contradictions are, in fact, no con- tradictions at all? it iu behooves us to speak of contradictions in other peoples' religions, when those of our own have bred, besides the three great conflicting bodies of romanism, protestantism, and the

JASMUHEEN THE FOOD OF GODS

s to get in touch with our wild woman and free our vital, instinctual and primal energies by integrating our self destructive behavior. maya. hindu mother of creation, weaver of the web of life and illusion. the virgin aspect of kali s virgin, mother and crone. maya comes to show us the illusionary nature of the material world, she brings magic and creativity. maeve. intoxicating irish goddess of the magical land of tara. maeve challenges us to act responsibly and become the queen of our domain. maat. ancient egyptian goddess of law, order, truth and justice. maat comes to bring justice to our life, to right wrongs and administer lessons that we need. freya. northern european goddess of sexuality of maiden and mother as two aspects of the great goddess. freya assists us in honoring our sex

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

s of fire, spiritual flame-seeds to the so stony fruit? in what folds of the flint, in the block of it-in what invisible recess speckled and spotted in what tissue crouch the firesparks? to issue, in showers, on the stroke of iron on the so sudden clattering (as of the crowbars of man) on its operations of fire. 73 stony doors: stone caving the thing fire, unseen, as its sepulchre; stroke warning the magical thing forth. whence comes that trail of fire from the cold bosom of the hard, secret, unexploding flint? children as from what hard, rocky breast; yet hiding its so sacred, sudden fire-birth! who and what science-philosopher can explain this wondrous darting forth of the hidden something, which he shall try in vain to arrest, but which, like a spirit, escapes him? if we ask what fire i

realisation and the misfortune become simultaneously apparent: for which, and for the possibilities of which, we will terminate in the adjuration of the sublime romans, those masters in the art of augury and of divination, absit omen! but thus much we have chosen to explain about the colour white, in justification of the ideas of the rosicrucians as to the supernatural power of colours; and as to the magical qualities of those occult influences which they determined, in their philosophical vocabularies, strangely and mysteriously to call the signatures of things. ancient crosses: margam, south. wales; st. patrick s, co. louth. various foliatus curves of the lotus. chapter the twenty-third. the beliefs of the rosicrucians meaning of lights and of commemorative flambeaux in all worship. rom

were originally eastern, saracenic, or moslem cavalry. the horse-tails and jingles, or numberless little bells, which ought to distinguish the caparisons of hussars to the modern day, and which are part of the special insignia of their origin, are all oriental in their character, like the bells of the wandering zingari, morris, or moresque, or gypsy, or bohemian fantastical dancers. deep-lying in the magical ideas of the eastern peoples was the sacredness, and the efficacy against evil spirits, of their small bells, like the bells of the chinese pagodas. all bells, in every instance, even from the giant bell of the dom-kirche or duomo, or the cathedrals of kasan or casan, moscow or muscoyia generally, down to the knell, or the sacring or warning bell of the romish mass (which latter signal

K AMBER THE BASICS OF MAGICK

ly very subtle, and they are probably not aware of them. however, as you work with the occult, the flow of psychic energy and your awareness of it increases. your true will is more likely to be strongly expressed. your luck may be affected (either in a positive or a negative way. remember, our lives tend to follow what we want down deep. that is why a positive outlook is so very beneficial to us. the magical diary sometimes it is helpful to keep a diary of your magical experiments and research. such a diary should include the basics of magick get any book for free on: www.abika.com 12 the date, perhaps even some astrological data (or anything else you think may have a relationship to what you are doing. this is also a good time to begin recording your dreams- at least the important ones- i

ice. beatrice bruteau, the psychic grid* magick 4- elements and forces* the ancients divided the world into four basic principles or *elements- earth, water, fire, and air. that viewpoint has mostly changed with advances of science, but the four elements are still accepted in magick, for they are more closely linked with the emotions than modern explanations of the world. many occultists think of the magical elements as forces, or as *qualities* of energy; especially within the astral world. each element has a symbol and color (common symbols are- fire: a triangle pointing up; air: a triangle pointing up and with a horizontal line through the middle of it; water: a triangle pointing down; earth: a triangle pointing down and with a horizontal line through the middle of it) colors of the ele

old equals sun. tables of these relationships, called 'correspondence tables, are available (an important one is crowley's '777. thus one thing or symbol can be used to suggest another. this is important in magick, for the magician may surround himself with as many appropriate correspondences as he can to vividly affect the senses; thus making his magical contact with the inner planes more lucid. the magical elements have correspondences with the tarrot cards as the four suits. the four quarters (directions of the universe as used in magick ritual) and the archangels also correspond with these same elements- element suit quarter archangel= earth pentacles north uriel water cups west gabriel fire wands south michael air swords east raphael elementals the magical elements are said to be peop

vousness. finally, the *crown chakra, sahasrara, located atop the head (pineal gland) is the seventh chakra. it is referred to as the thousand-petaled lotus and corresponds with astral projection and enlightenment. there are also many minor chakras throughout the body. each chakra has a sound (letter) and a pitch which is sometimes used to invoke it. the tattvas some occultists prefer to describe the magical elements as tattvas according to the eastern system. notice that these symbols and colors are generally different than the western symbols and colors for the elements. element tattva tattvic symbol= earth prithivi yellow square water apas silver crescent fire tejas red triangle air vayu blue circle (spirit) akasa black oval yoga yoga originated in india. it is a physical or mental disc

ormed ritual are more likely to be delayed. in most cases a slight delay is alright, and it gives us time to get used to the comming changes. and sometimes the effects of a ritual appear to extend to before the ritual was performed! 4) because of the way magick works, a ritual may create an emphasis in what is sought, and a de-emphasis in everything else. balance is therefore important here. once the magical result is achieved it may be 'bound' to you and difficult to get rid of should you later decide to do so. example: you use a magick ritual to help you find and buy a new house. years later when you decide to sell it, you are unable to do so. consider your magical goals wisely so you dont get stuck with something you don't really want. note that theory says you can always unbind through

KNOWLEDGE LECTURE FOUR

w conjunctio r cauda draconis lineal figures of the planets below are the numbers and lineal figures of the planets: saturn 3 triangle jupiter 4 square mars 5 pentagram sun 6 hexagram venus 7 heptagram mercury 8 octagram moon 9 enneagram this topic is considerably elaborated in a very important document entitled polygons and polygrams. there are a number of drawings to illustrate each point made. the magical squares of the planets they are formed of the squares of the number of the planet, arranged so as to yield the same number each way. the number of the sum of each column of figures and the number of the total of all the number of the squares are also especially attached to the planet. for example the number of the planet saturn is 3, square 9, the sum of all columns vertical, horizonta

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

i fasted; i drank the draught; i took from the chest; having tasted, i placed in the basket, and from the basket into the chest(*clem, alex. exhortation to the greeks. loeb. ed, p. 43 (lobeck) in many religions we find a similar method of conveying the divine blessing to the people. 377. the hallows (hiera) already mentioned were physical objects extremely highly magnetized, through which much of the magical side of the mysteries was performed. they were the personal property of the priestly family of the eumolpidae, being handed down from generation to generation; and their solemn exposition and the explanation of the symbolical teaching connected with them was one of the features of the eleusinian ritual(*foucart. op. cit, p. 150) 378. one of these was the caduceus, the rod of power, sur

LEMEGETON

its works and wonderful operations by a right understanding of the inward and occult vertue of things, so that true agents being applied to proper patients, strange and admirable effects will thereby be produced; whence magicians are profound and diligent searchers into nature, they because of their skill know how to anticipate an effect which to the vulgar shall seem a miracle. origen saith that the magical art doth not contain anything subsisting, but although it should yet that must not be evil or subject to contempt or scorn; and doth distinguish the natural magic from that which is diabolical. tyaneus only exercised the natural magic by which he perforned wonderful things. philo hebreus saith that true magic by which we come to the secret works of nature is so far from being contempti

. hexagram to be worn as a lamin, from the hebrew manuscript of the clavicula salomonis (sepher mafteah shelomoh, fol. 38a. gollancz, fol. 38a. or. 14759 pentagram, from harl. 6483. the magic ring, from sloane 2731. brass vessel, from sloane 2731: sigil for carmasiel, from harl. 6483. sigils for some of carmasiel's dukes, from harl. 6483. the seal of solomon, from harl. 6483. seal of solomon from the magical calendar. seal of solomon, frontispiece from british library manuscript lans. 1203, les v ritables clavicules de salomon, traduites de l'hebreux en langue latine, par le rabin abognazar. sigilla, nempe xii signorum zodiaci, from paracelsus, archidoxis magicae, liber ii. aries taurus gemini cancer leo virgo libra scorpio sagittarius capricorn aquarius pisces the almadel, from gollancz

LETTER FROM A LUCIFEREAN

nic tradition? it seems to me, from my observation of the contemporary occult milieu, that a good many people are concerned with distinguishing true traditions from false ones. this search for authentication underlies, to my mind, a reluctance to nail one s colours to any mast for fear of making (or being seen to make) an error of judgement. related to this, is the forlorn hope that one can seize the magical high ground by finding a tradition that is somehow better- or perhaps- darker than all the others. although to some extent i can sympathize with the confusion of the modern seeker, faced with the bewildering profusion of traditions, systems and currents on offer, i can only say that, when i was first introduced to the existence of a satanic group in 1954, i was not in possession of any

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

cal groups for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: the free press, 1967. strayer, joseph r. dictionary of the middle ages. vol. 1. new york: charles scribner s sons, 1982. the abbey of thelema the abbey of thelema is an independent initiatory magical group patterned after the argenteum astrum (aa, order of the silver star) and following the magical practices developed by its founder, aleister crowley. the leader of the abbey is gregory von seewald (b. 1955, who serves as praemonstrator of the aa and outer head of the order for its inner circle, which is called the sovereign penetralia of the gnosis. he was initiated into the magical work in 1975, and after nine years established the abbey. von seewald established links in 1991 to

. the abbey of thelema is also a subdivision of the order of thelema, and works closely and in cooperation with the holy order of rahoorkhuit and in association with the holy gnostic catholic church. it has also established the headland press a 1 2 abraxas as conceived by crowley in 1919 (though never carried out by him, in order to publish thelemic and related works. the once secret practices of the magical order ordo templi orientis (oto) revolved around sex magic, which was taught in stages as the students attained the eighth and ninth degrees of the eleven-degree system. however, in the system taught by the abbey, a student who has reached the zelator grade is invited to participate in these practices, which constitute the essence of the next ring within the abbey, known as the soverei

ure, and history. new york: harper& row, 1977. aurum solis aurum solis was founded in 1897 in england by charles kingold and george stanton. it was originally opened as a school of high cabalistic magic. its philosophies are centered around the idea of the magician who chooses to follow a path of sacrifice, and who is reborn and passes into the 18 azazel light of glory. the system is explained in the magical philosophy by melita denning and osborne phillips, whose real names are vivian and leonard barcynski and who were grand master and administrator general of the order. they came upon this order while in england and helped to revive it in 1971, and to bring it to the united states in 1978. membership into the order is by invitation only. the teachings of the order still rely heavily on t

satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of the spiritual nature, the pentagram is inverted to perfectly accommodate the head of the goat its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star (136) peter h. gilmore see also church of satan; lavey, anton for further reading: bessy,maurice. a pictorial history of magic and the supernatural. london: spring books, 1964. first published as histoire en 1000 imag

but steadily diminished. perhaps it was because crowley s energies were diverted by an addiction to heroin, or perhaps the times were not conducive to occultists generally. at the time of his death, there was only one remaining center of the oto, and the group almost disappeared entirely until its surprising resurgence in the 1970s. crowley s impact has continued to be tremendous among almost all the magical groups. see also left-hand path;magic and magical groups for further reading: crowley, aleister.magic in theory and practice. new york: castle, 1929. king, francis. sexuality,magic and perversion. london: new english library, 1971. regardie, israel, ed. gems from the equinox: selected writings of aleister crowley. st. paul, mn: llewellyn, 1974. curse of the demon john holden, a skeptic

LIBER O

eptation of the term) we are here silent) 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapter v and vi are attempted. iii 1. the magical images of the gods of egypt should be made thoroughly familiar. thiis can be done by studying them in any public museum, or in such books as may be accessible to the student. they should then be carefully painted by him, both from the model and from memory. 2. the student, seated in the "god" position, or in the characteristic attitude of the god desired, should then imagine his image

lustration (v. raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon (see illustration (vi. cross the arms on the breast, and bow the head and say "the sign of osiris risen (see illustration (vii. extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii. with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (atyrara- this word consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper triangle and trace it in dextro- rotary direction. the top of

LIBER 141

in is a difficulty, since in this case the matter of the sacrament cannot exist, for that there is no white eagle to generate the gluten. howbeit, we hold that in this rite is great efficacy; it may be that for certain operations it is equal or superior to that explained to initiates of the ix. but we hold that in this case the priest must be an initiate, for that it is his will which determineth the magical character of his lion; so that if he hath no purpose but that of the goddess adonai he cannot raise agape to her lord thelema, nor will the intention of the priestess, although a lofty initiate, replace this essential power of the priest over that of which he is but the vehicle and guardian. for this reason the ninth degree is not so easy to be made effective by woman initiates. of wha

through the tissues into the body. the organs thus act as a siphon to draw constantly fresh supplies of life from the cosmic reservoir, and flood the body with their fructifying virtue. the initiate is asked to compare and contrast this chapter with chapter xiv, observing in particular, underlying both systems, this one postulate: in the semen itself exists a physical force which can be turned to the magical or mystical ends of the adept. initiates will notice also that these heathen philosophers have made also one further march toward the truth when they say that the sun and moon must be united before the reabsorption (see almost any tantra, in particular shiva sanhita. but the full glory of the sun, the simple and most efficacious and most holy sacrament, is reserved for the elect, the i

to the details of the building. but the initiate will soon develop a method of his own for extracting the most efficiently the honey from this comb. xviii of a certain other method of magick not included in the instruction of o.t.o. it may not be altogether inappropriate to allude to a method of vampirism commonly practised. the vampire selects the victim, stout and vigorous as may be, and, with the magical intention of transferring all that strength to himself, exhausts the quarry by a suitable use of the body, most usually the mouth, without himself entering in any other way into the matter. and this is thought by some to partake of the nature of black magic. the exhaustion should be complete; if the work be skilfully executed, a few minutes should suffice to produce a state resembling

LIBER 777

of thoth.7 but we hope that the present venture will attract scholars from all quarters, as when the wounded satan leaned upon his spear, forthwith on all sides to his aid was run by angels many and strong, and that in the course of time a far more satisfactory volume may result. many columns will seem to the majority of people to consist of mere lists of senseless words. practice, and advance in the magical or mystical path, will enable little by little to interpret more and more. even as a flower unfolds beneath the ardent kisses of the sun, so will this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we h

he shining star] babalon. vitriol 4 amethyst, sapphire[[lapis lazuli] the wand, sceptre, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz the labour of preparation[[the throne and altar. 17 alexandrite, tourmaline, iceland spar the tripod. 18 amber the furnace[[the cup or holy graal] abrahadabra 19

present edition i have included, besides the preface, tables, notes and appendix from the original edition, the following additional material from 777 revised* the 11 additional columns (clxxxiv cxciv. these were originally appended at the end of table vi. six were explanatory of or supplementary to existing columns (e.g. numerations of greek and arabic letters, transliterations or translations; the magical formul column was specifically referred to the column of magical weapons; these have been placed immediately after the appropriate column. the others have been appended to the end of the appropriate table. while they are hence out of sequence i feel this is unlikely to cause confusion as these additional columns are rarely if ever directly referenced by number in other works* additiona

ns. they are inserted into the appropriate columns in double square brackets[[like this. also added are* numeration of coptic* transliterations of most hebrew names. the more obscure of these are taken from godwin s cabalistic encyclopedia (3rd edition, llewellyn, 1994, henceforth godwin. in order to keep the present document at a manageable size, it omits* yorke s editorial preface* the essay on the magical alphabet* the meaning of the primes from 11 to 97* the various arrangements (mostly from the book of thoth* the explanations of the attributions a series of remarks, some developing almost into essays, on columns i-iii, v-viii, x, xi, xiii-xxii, xxxiv, xxxv, xxxviii-xliii, xlv, lvi-lxviii, lxxviilxxxvi, and xcvii* what is qabalah* what is a number or a symbol (an extract from the new c

LIBER AASH

of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant,that he shall display in the great day of m.a.a.t, that is being interpreted the master of the temple of a a, whose name is truth. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a seacaptain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 2 liber a fash vel capricorni pnevmatici 13. let him sit and conjure; let him dra

LIBER ALEPH

r with a woman her whole craft and device is to persuade thee of this, so that thou utter the secret of thy soul, and become her prey. but so long as thou feed her with her own food of falsity, thou art secure. m liber aleph vel cxi 134 ed de natura femin (of the nature of woman) he nature of woman, o my son, is as thou hast learned in our most holy qabalah; and she is the clothing in sex of man, the magical image of his will to love. therefore was it said by thine uncle wolfgang von goethe: das ewigweibliche zieht uns hinan. but therefore also hath she no nature of truth, because she is but the eidolon of an excitement and a going of thy star, and appertaineth not unto its essence and stability. so then to thee she is but matter and to her thou art but energy, and neither is competent to

rejoice, and join in the laughter of her love. o liber aleph vel cxi 200 z% de caecitia philosophorum antiquorum (of the blindness of the ancient philosophers) ehold, how comfortable is this thy wisdom, wherein i have resolved every conflict soever that is or that can be, even in all dimensions, that antagonism of things no less than their limitations. i have said: evil be thou my good; for it is the magical mirror of our astarte and the caduceus of our hermes. now this was the error of elder philosophers, that perceiving changeful duality as the cause of sorrow, they sought the reconcilement in unity and in stability. but i shew thee the universe as the body of our lady nuith, who is none and two, with hadith her lord as the alternator of those phases. this universe is then a perpetual by

LIBER CCC KHABS AM PEKHT

a ship guided by wisdom or athena, and this is his aspiration to the great work. accompanied by many heroes, he comes to the place of the fleece, but they can do nothing until medea, the scarlet woman, puts into his hands a posset .drugged with somnolence, sleepy with poppy and white hellebore. for the dragon. then jason is able to subdue the bulls, sacred to osiris, and symbolical of his aon and the magical formula of self-sacrifice. with these he plows the field of the world, and sows therein .the dreadful teeth of woe, cadmean stock of thebes. old misery. which refers to a certain magical formula announced by the beast that is familiar unto thee, but unsuited to the profane, and therefore not further in this place indicated. from this seed armed men sprung to life; but instead of attack

LIBER CHANOKH

of the two published sections. no attempt has been made to retain pagination. all footnotes are from the equinox publication; all endnotes by the present transcriber. of course in some senses liber chanokh is redundant as there are now far better guides to both .dee purist. and golden dawn enochian magick out there; the present edition was part of a project of producing good electronic copies of the magical instructions from equinox vol. i. some indication of what was intended for inclusion in the unpublished parts may be had from an advertisment which appeared in equinox i (3) promising for a future issue .the elemental calls or keys, with the great watch-towers of the universe. a complete treatise, fully illustrated, upon the spirits of the elements, their names and offices, with the me

ded in logaeth may be a glossolalia. it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, crowley.s south african lieutenant; and that crowley later attempted to palm off the work of writing the continuation onto him, but without result. correspondence relating to this was recently (2003) published in the o.t.o. internal magazine the magical link. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers

dee and some spirits &c &c &c. london. reprinted london: askin, 1974; new york: magickal childe, 1992. a typeset of dee.s spirit diaries from may 1583 to may 1587 (with a brief fragment from 1607. also cited as .casaubon, true relation or tfr. the ms. of these diaries is bl cotton appendix xlvi (a.k.a. royal appendix xlvi, sloane ms. 5007. denning, melita& phillips, oswald (1986: mysteria magica (the magical philosophy, vol. 3. st paul mn: llewellyn. revised 2nd edition; originally published st paul mn: llewellyn, 1983. james, geoffrey (1984; ed/ trans: enochian evocation of doctor john dee, gillette, nj: heptangle. reprinted as enochian magick of doctor john dee. st. paul, mn: llewellyn publications, 1994. laycock, donald (1978: complete enochian dictionary. london, askin. reprinted new y

LIBER COLLEGII SANCTI

riple egyptian gaxe h hieroglpyh signfying gthe gods h) below the eye-holes. this account been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the neophyte robe was plain black with a hood and the symbols added were as follows: zelator: silver eye in a triangle on the forehead; practicus: hexagram of 48 rays (silver) around the triangle; philosophus: calvary cross of six squares (in various colours) on the breast; dominus liminis: rose emblem at the centre of this cross. contra

t been definitely identified. because of the dates involved it cannot be gliber v vel reguli. h in gliber viarum via h is a reference to gliber v h under the head "the formulation of the flaming star (referred to the path of heh) which suggests some manner of pentagram ritual or meditations on that theme. it is unlikely, too, to be crowley's gtrue greater ritual of the pentagram h as published in the magical link in 1999 as that is said to be for the use of adepts only and in any case does not contain any gmeditations h as such. g. and repeat to him his chosen chapter of liber dcccxiii. h the gems printing just had g. and repeat to him liber dcccxiii. h; however section 4 of the task only requires the philosophus to memorise a single chapter. the equinox iv (1) printing made a similar corr

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

to the next question. it is no good asking it now. gthere are purse-proud penniless ones that stand at the door of the tavern and revile the guests. h1 we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that the rich man gets no enjoyment from his wealth. good, then. let us obtain the volume entitled gthe book of the sacred magic of abramelin the mage h; or the magical writings of that holy illuminated man of god, captain fuller, and carry out fully their instructions. and only when we have succeeded, when we have put a colossal! against our vital? need we inquire whether after all the soldier is not going to develop spinal curvature. let us take the first step; let us sing: gi do not ask to see the distant path; one step fs enough for me. h but (you

LIBER CXX

whence ra cometh with a favorable wind. i am the helmsman of the eternal bark; i know the two sycamores of. between which ra showeth himself. i, even i, know the divine souls of the east, heru-khuit, and the calf of the goddess khera, the bright morning star (the boat advances to the first pylon "get thee back! return! get thee back, thou crocodile sui! thou shalt not advance to me, for i live by the magical words of my mouth (the boat circles the temple deosil, leaves it& again faces the pylon. so for each utterance "my front teeth are like knives& my jaw-teeth are like unto his that dwelleth upon the hill of terror (circle "hail thou that sittest with thine eyeballs upon my magical words (circle "thou shalt not carry me away, o thou serpent rerek, and advance not hither unto me! stand th

LIBER DCCCLX JOHN ST

ody, so is this initiation not to be effaced from thy soul (the officers then lead him from the throne and biddeth him stand at the altar, while the closing is performed. afterward (s)he may entertain him/her, in the precincts of the holy house to a banquet and act friendly toward him (end "your fathers hath fed on the manna in the wilderness and are deal! liber dccclx john st. john the record of the magical retirement of g. h. frater o m a a publication in class c. 3 preface nobody is better aware than myself that this account of my retirement labours under most serious disadvantages. the scene should have been laid in an inaccessible lamaserai in tibet, perched on stupendous crags; and my familiarity with central asia would have enabled me to do it quite nicely. one should really have ha

! months before, for quite other reasons, i had moved most of my portable property to paris; now i go to paris, not thinking of a retirement, for i now know enough to trust my destiny to bring all things to pass without anxious liber dccclx 8 forethought on my part.and suddenly, therefore, here do i find myself.and nothing is lacking. i determined therefore to begin steadily and quietly, allowing the magical will to come slowly forth, daily stronger, in contrast to my old plan, desperation kindling a store of fuel dried by long neglect, despair inflaming a mad energy that would blaze with violence for a few hours and then go out.and nothing done .not hurling, according to the oracle, a transcendent foot towards piety. quite slowly and simply therefore did i wash myself and robe myself as l

simply therefore did i wash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment, wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tons

cclx 12 went on meditating in .hanged man posture [legs crossed, arms below head, like the figure of the hanged man in the tarot cards..ed] to formulate sacrifice and pain self-inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since .conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. read ritual dclxxi [the nature of this ritual is explained later..ed] 5.10 i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of gari

e ever open upon me! for he that watcheth israel doth not slumber nor sleep! lord s.iva, open thou the eye upon me, and consume me altogether in its brilliance! 1 [this is obscure: saturn in libra suggests the three of swords (sorrow) and the goetic demons purson and gremory, but crowley.s reference is perhaps better explained by the entry for the second decan of libra in the golden dawn paper on the magical images of the decans (in regardie, complete g.d; abbreviated in 777 cols. cxlix-cli .a man dark and of unpleasant face. a .face. of ill-deeds yet of singing and mirth, gluttony, sodomy and following of evil pleasures. cf. the long note on the formula of alim at the end of chapter iv of magick in theory and practice. t.s] liber dccclx 60 destroy this universe! eat up thine hermit in thy

LIBER DCCCXI ENERGIZED ENTHUSIASM

he attempt to deprive the act of all accretions which would profane it, the fathers of the church added in spite of themselves other accretions which profaned it more. they tied it to property and inheritance. they wished it to serve both god and mammon. rightly restraining the priest, who should employ his whole energy in the miracle of the mass, they found their counsel a counsel of perfection. the magical tradition was in part lost; the priest could not do what was expected of him, and the unexpended portion of his energy turned sour. hence the thoughts of priests, like the thoughts of modern faddists, revolved eternally around the s.q. a special and secret mass, a mass of the holy ghost, a mass of the mystery of the incarnation, to be performed at stated intervals, might have saved bot

LIBER GRADUUM MONTIS ABIEGNI

ination in the four powers of the sphinx h referred to above. it should be assumed that this refers to any kind of formalised practical examination: some hint as to what might have been intended may be found in letter 74 of magick without tears, although there the four tests are glyphed using the tarot suits. 5 instructions.though not always clear and helpful or indeed useable.for construction of the magical weapons of the grades from neophyte to dominus liminis are in gliber a vel armorum h (412. 6 in one of crowley fs notebooks preserved in the warburg institute (ms notebook 26, yorke collection) is found gritual cxx, called of passing gradvvm montis abiegni 7 through the tuat. h it was published as poor quality photocopies in how to make your own mcoto and transcripts (mostly based on a

LIBER LLL PARADIGMAT PIRATE

gmal pirate beyond the psychonomicon model, and connects to the theme of pragmatic exploration of working methods that are based on new models of magical group consciousness. this is a book of skills that you can use to take yourself to wherever you will. dave lee, may 2001 c.e, london, england liber lll introduction, lucid dreaming, gnosis, weapons/tools, rituals, and metamorphosis. introduction the magical standard for the iot neophyte is a continuation of the work started in liber mmm, and prepares the neophyte to work with liber kkk and the 2 syllabus. liber lll is broken down into five subsections, each one covering an aspect of magical practice begun in liber mmm. rather than presenting the neophyte with a broad set of categories to develop into separate magical systems, liber lll pr

id while dreaming, scrupulously keeping track of your successes and failures. once you are in a lucid dreaming state, the potential to do magic is as wide as your imagination; being in a dream state, you are in a state of gnosis, period. you have bypassed the psychic censor and are capable of doing whatever fantastic act you can imagine. magic done while lucid dreaming fulfills several aspects of the magical equation (gnosis is mentioned above, as all conscious resistance to doing magic is abrogated. the only factors that remain are subconscious resistance and an effective magical link to the target of your working. section 2 gnosis there are three distinctive types of gnosis that the magician should master. these are usually categorized as inhibitory, excitatory and chemical. the first ty

LIBER LVII

with the first trinity are the three lost letters or fathers of the hebrew alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (cjn= 358= hycm, the messiah or redeemer, and tywl= 496= twklm, the bride) it is identical with the on the qabalah 23 kundalini of the hindu philosophy* the kwan-se-on of the mongolian peoples, and means the magical force in man, which is the sexual force applied to the brain, heart, and other organs, and redeemeth him. the gradual disclosure of these magical secrets to the poet may be traced in these volumes,32 which it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many

fly important for part ii. it is of no account in the orthodox dogmatic qabalah. yet it is 12 13, the most spiritual form, 13 of the most perfect number, 12, awh [it is wyx, zion, the city of the pyramids..ed.]52 175. a mystic number of venus. 203. abr, initials of ba, b, jwr, the trinity.53 206. rbd, speech .the word of power. 207. rwa, light. contrast with bwa, 9, the astral light, and dwa, 11, the magical light. aub is an illusory thing of witchcraft (cf. obi, obeah; aud is almost= the kundalini force(.odic. force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11.54 210. pertains to part ii. see liber 418. 214. jwr, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 2

LIBER LXVII THE SWORD OF SONG

s for our father! now the suggler mocks him and cries .four fool.s bargains hast thou made, and thou art fit to go forth and meet a fool4 for thy mate. but our father counted thrice seven and cried .one for the fool. seeing 1 3, the number of g. 2, the number of the card g. 2 the equality of three and eight is attributed to binah, a high grade of theurgic attainment. 3 scil. juggler, the 1st key. the magical weapons correspond to the kerubim. 4 the key marked 0 and applied to aleph, 1. dona virginis. puella urget sophiam sodalibus. the sophic suggler. ambrosii magi hortis rosarum 83 the serpent should be his at last .none for the fool. they laughed back.nay, even his maiden queen. for she would not any should know thereof. yet all were right, both he and they. but truth ran quickly about;

ements, then he may be safely be permitted to begin to try to stop thinking. for, needless to say, the universe, including the thinker, exists only by virtue of the thinker.s thought.1 in yet one other way is magic a capital training ground for the arahat. true symbols do really awake those macrocosmic forces of which they are the eidola, and it is possible in this manner very largely to increase the magical .potential. to borrow a term from electrical science. of course, there are bad and invalid processes, which tend rather to disperse or to excite the mind-stuff than to control it; these we must discard. but there is a true magical ceremonial, the central arcanum alike of eastern and western practical transcendentalism. needless to observe, if i knew it, i should not disclose it. i ther

LIBER LXXVIII

ar rule. xxx the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or waterlilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of% and h for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness, treachery, deceit; ill-will, detraction; charity and kindness ill requited; all kinds of anxieties and troubles from unsuspected and unexpected sources. geburah of h (disapp

LIBER MMCMXI NOTE ON GENESIS

t us proceed to analyse it. the number of its letters is six, the seal of creation, and their total numeric value is 2911. 2911= 13= death, the transformer .the distinct formulation of the three in one, uniting once more to produce the 4. now beth primarily signifieth a house or abode, and in taro it is, the magus.the vox dei.and thoth, the recorder. coalesce these two ideas and we get b .this is the magical history. r signifieth the head or beginning of time and things; and by taro it is glory, life, light, sun. thus read .of the dawning of life and light. a is by shape the svastika, symbolically aleph, the ox, as though showing the fearful force of the spiritual .whirling motions. upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the

the voice of light, the prophet of the gods. thus .proclaimed is the reign of the gods of light. t is the last letter of the alphabet, the finis, the omega, the universe, saturn, the outermost planet, and it is also aort, throa, the gate of the universe; and by qabalah of nine chambers it is d, the gateway of initiation. hence .at the threshold of the universe. so the whole word reads: b this is the magical history r of the dawning of the light. a begun are the whirling motions; c formulated is the primal fire; y proclaimed is the reign of the gods of light t at the threshold of the infinite worlds! now compare this with the particular exordium (g d ms. z1: b at the ending of the night at the limits of the light thoth stood before the unborn ones of time then was formulated the universe

LIBER MMM

. try not to blink or move the tongue or fingers or any part of the body at all. do not let the mind run away on long trains of thought but rather observe oneself passively. what appeared to be a comfortable position may become agonizing with time, but persist! set aside some time each day for this practice and take advantage of any opportunity of inactivity which may arise. record the results in the magical diary. one should not be satisfied with less than five minutes. when fifteen have been achieved, proceed to regulation of the breathing. breathing stay as motionless as possible and begin to deliberately make the breathing slower and deeper. the aim is to use the entire capacity of the lungs but without any undue muscular effort or strain. the lungs may be held empty or full between ex

en exhalation and inhalation to lengthen the cycle. the important thing is that the mind should direct it s complete attention to the breath cycle. when this can be done for thirty minutes, proceed to not-thinking. not-thinking the exercises of motionlessness and breathing may improve health, but they have no other intrinsic value aside from being a preparation for not thinking, the beginnings of the magical trance condition. while motionless and breathing deeply, begin to withdraw the mind from any thoughts which arise. the attempt to do this inevitably reveals the mind to be a raging tempest of 14 activity. only the greatest determination can win even a few seconds of mental silence, but even this is quite a triumph. aim for complete vigilance over the arising of thoughts and try to leng

etermination can win even a few seconds of mental silence, but even this is quite a triumph. aim for complete vigilance over the arising of thoughts and try to lengthen the periods of total quiescence. like the physical motionlessness, this mental motionlessness should be practiced at set times and also whenever a period of inactivity presents itself. the results should be recorded in your diary. the magical trances magic is the science and art of causing change to occur in conformity with will. the will can only become magically effective when the mind is focused and not interfering with the will. the mind must first discipline itself to focus it s entire attention on some meaningless phenomenon. if an attempt is made to focus on some form of desire, the effect is short circuited by lust

onto any blank surface. this technique is the basis of casting sigils and creating independent thought forms. the three methods of attaining magical trance will only yield results if pursued with the most fanatical and morbid determination. these abilities are highly abnormal and usually inaccessible to human consciousness, as they demand such inhuman concentration, but the rewards are great. in the magical diary, record each day s formal work and whatever extra opportunities have been utilized. no page should be left blank. metamorphosis the transmutation of the mind to magical consciousness has often been called the great work. it has a far-reaching purpose leading eventually to the discovery of the true will. even a slight ability to change oneself is more valuable than any power over

without the other. high magic recognizes the dualistic condition but does not care whether life is bittersweet or sweet and sour; rather it seeks to achieve any arbitrary perceptual perspective at will. any state of mind might arbitrarily be chosen as an objective for transmutation, but there is a specific virtue to the ones given. the first is an antidote to the imbalance and possible madness of the magical trance. the second is a specific against obsession with the magical practices in the third section. they are: 1) laughter/laughter 2) non-attachment/non-disinterest attaining these states of mind is accomplished by a process of ongoing meditation. one tries to enter into the spirit of the condition whenever possible and to think about the desired result at other times. by this method

LIBER O

tion of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibrations of divine names (3) rituals of .banishing. and .invoking. these, at least, should be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt6 should be made thoroughly familiar. this can be done by studying them in any public museum, or in such books as may be accessible to the student.7 they should then be carefully painted by him, both from the model and from memory. 2. the student, seated in the .god. position, or in the characteristic attitude of the god desired, should then imagine his image

ustration (v) raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say .the sign of apophis and typhon (see illustration (vi) cross the arms on the breast, and bow the head, and say .the sign of osiris risen (see illustration (vii) extend the arms again as in (iii) and cross them again as in (vi, saying .l.v.x, lux, the light of the cross (viii) with the magical weapon trace the hexagram of fire in the east, saying .ararita (atyrara) which word consists of the initials of a sentence which means .one is his beginning; one is his individuality: his permutation is one. e liber o vel manvs et sagitta 10 this hexagram consists of two equilateral triangles, both apices pointing upwards. begin at the top of the upper triangle and trace it in a dextro

LIBER SAMEKH

(wine.the blood or venom of apophrasz. line 8 he acclaims his angel as having geaten of the fruit of the tree of knowledge of good and evil h; otherwise, having become wise (in the dyad, chokmah) to apprehend the formula of equilibrium which is now his own, being able to apply himself accurately to his selfappointed environment. line 9 he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he[ gabrogate are all rituals, all ordeals, all words and signs. ra-hoor khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer, hoor in his secret name and splendour is the lord initiating. h] point ii 13 may resolve the phenomenal agai

hides trembling. he takes them to be the first formulation in his consciousness of the nature of his holy guardian angel. line 1 the ggods h include all the conscious elements of his nature. line 2 the guniverse h includes all possible phenomena of which he can be aware. line 3 the gwinds h are his thoughts, which have prevented him from attaining to his angel. line 4 his angel has made gvoice, h the magical weapon which produces gwords, h and these words have been the wisdom by which he hath created all things.24 the gvoice h is necessary as the link between the adept and his angel. the angel is gking, h the one who gcan, h the gsource of authority and the fount of honour h; also the king (or king fs son) who delivers the enchanted princess and makes her his queen. he is gruler, h the gun

nd resent the agony of spiritual vivisection,33 just as bashful lovers get drunk on the wedding night, in order to brazen out the intensity of shame which so mysteriously coexists with their desire (d) to concentrate the necessary spiritual forces from every element, and fling them simultaneously into the aspiration towards the holy guardian angel, and (e) to attract the angel by the vibration of the magical voice which invokes him. the method of the ritual is thus manifold. there is firstly an analysis of the adept, which enables him to calculate his course of action. he can decide what must be banished, what purified, what concentrated* he can then concentrate his will upon its one essential element, overcoming its resistance.which is automatic, like a physiological reflex.by destroying

printed with additions as 777 revised; the revised edition included in the qabalah of aleister crowley. 800. gliber samekh, theurgia goetia summa (congressus cum damone) sub figura dccc. h in book 4, part iii, appendix iv; reprinted (minus point iii) in gems from the equinox; reprinted in duquette, magick of thelema. 860. gjohn st. john. h in equinox i (1) and aleister crowley and the practice of the magical diary. b. published books, essays, etc. abraham ben simeon of worms (attrib: the book of the sacred magic of abra- melin the mage (trans& ed. by s.l. gmacgregor h mathers. london: privately published, 1898; reprinted new york: dover, 1975; wellingborough: aquarian, 1976; kila, montana: kessinger, 1992. betz, hans dieter (ed: the greek magical papyri in translation, including the demoti

privately published ca. 1909. expanded and re-set reprint, thame, oxon: suhal, 1993. see also equinox iii (9. liber samekh& liber viii 50. qelhma: the holy books of thelema. see equinox iii (9. the urn and other papers. see equinox iv (3. the vision and the voice with commentary and other papers. see equinox iv (2. crowley, aleister& jones, charles stansfeld: aleister crowley and the practice of the magical diary. scottsdale, arizona: new falcon, 1988 (ed. by james wasserman. dee, john: gmysteriorum liber secundus. h ms diary (british library sloane ms. 3188; typeset in mysteriorum libri quinque. mysteriorum libri quinque (ed. joseph petersen. felindenys, wales: magnum opus hermetic sourceworks, 1985. revised reprint as john dee fs five books of mystery, york beach, maine: red wheel/ weis

LIBER THISHARB

d method, by supplying him with further data for his investigation.3 1 those in posession of liber 185 will note that in every grade but one the aspirant is pledged to serve his inferiors in the order [the adeptus minor is not so pledged; the probationer has no inferiors in the order. t.s] 2 make the adeptus exemptus perfect as such before proceeding [note added in mtp publication of liber 913] 3 the magical memory (i.e, of former incarnations) frees one from desire by shewing how futile and sorrow-breeding all earthly and even sub-magical attainment proves [note added in mtp publication of liber 913] svb figvra cmxiii 3 8. the stimulation of memory useful in both practices is also achieved by simple meditation( gliber e h, in a certain stage of which old memories arise unbidden. the adept

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

mals, reptiles, and birds, part ii the dove, the yonic emblem--the self-renewing phoenix--the great seal of the united states of america--bast, the cat goddess of the ptolemies--apis, the sacred bull--the monoceros, or unicorn. 89 flowers, plants, fruits, and trees the flower, a phallic symbol--the lotus blossom--the scandinavian 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 penta

-raymond lully--nicholas flarnmel--count bernard of treviso. 149 the theory and practice of alchemy the origin of alchemical philosophy--alexander the great and the talking trees--nature and art--alchemical symbolism--the song of solomon--the philosopher's gold. 153 the theory and practice of alchemy, part ii the alchemical prayer--the emerald tablet of hermes--a letter from the brothers of r. c--the magical mountain of the moon--an alchemical formula--the dew of the sages. 157 the chemical marriage christian rosencreutz is invited to the chemical wedding--the virgo lucifera--the philosophical inquisition--the tower of olympus--the homunculi--the knights of the golden stone. 161 bacon, shakspeare, and the rosicrucians the rosicrucian mask--life of william shakspere--sir francis bacon--the

ss of his human organisms. it also referred to the spiritual sun in the solar system, which the mystic could see as well at midnight as at high noon, the material earth bring powerless to obstruct the rays of this divine orb. the mysterious lights which illuminated the temples of the egyptian mysteries during the nocturnal hours were said by some to he reflections of the spiritual sun gathered by the magical powers of the priests. the weird light seen ten miles below the surface of the earth by i-am-the-man in that remarkable masonic allegory etidorhpa (aphrodite spelt backward) may well refer to the mysterious midnight sun of the ancient rites. primitive conceptions concerning the warfare between the principles of good and evil were often based upon the alternations of day and night. duri

f glass or resin and wear a ring set with an emerald or a sapphire; on friday (the day of venus) he should carry a wand of polished copper and wear a ring set with a turquoise and a crown or diadem decorated with lapis lazuli and beryl; and on saturday (the day of saturn) he should carry a wand ornamented with onyx stone and wear a ring set with onyx and a chain about the neck formed of lead (see the magical ritual of the sanctum regnum) paracelsus, agrippa, kircher, lilly, and numerous other magicians and astrologers have tabulated the gems and stones corresponding to the various planets and zodiacal signs. the following list has been compiled from their writings. to the sun is assigned the carbuncle, ruby, garnet--especially the pyrope- and other fiery stones, sometimes the diamond; to t

ns. p. 102 black magic has merely passed through a metamorphosis, and although its name be changed its nature remains the same. a well-known magician of the middle ages was dr. johannes faustus, more commonly known as dr. faust. by a study of magical writings he was enabled to bind to his service an elemental who served him for many years in various capacities. strange legends are told concerning the magical powers possessed by dr. faust. upon one occasion the philosopher, being apparently in a playful mood, threw his mantle over a number of eggs in a market-woman's basket, causing them to hatch instantly. at another time, having fallen overboard from a small boat, he was picked up and returned to the craft with his clothes still dry. but, like nearly all other magicians, dr. faust came at

MASTERING WITCHCRAFT

s of aleister crowley and dion fortune that are best remembered as members of these mysterious schools, both, like yeats before them, deeply involved with the reconstruction of the old mysteries, and the return to the elder gods. the researches of freud, but especially jung, had provided part of a link with the past via the image-magic of trithemius and bruno. the rest of the link was supplied by the magical dictum publicly propounded by dion fortune herself, that in essence all gods are one god, and all goddesses but one goddess; that the varying pantheons and hierarchies are but racial and regional permutations of the same ancient archetypes. in 1951 the last english witchcraft act was repealed, removing the final official stigma upon the study and practice of the craft, in that country

n mind that there is a difference. to cultivate your magical will means that first and foremost you must know what you want; you then proceed to narrow down your field of attention to encompass just that one thing, keeping it before your awareness all the time. then you go and get it. keep at it. this doggedness and the attitude of mind it engenders has to be part of your witch personality during the magical operation "as my will, so mote it be" these are the magic words. which brings me to the third side of the witches' pyramid on which is etched in mighty letters of refulgent gold the word faith. now this may seem a strange thing for a witch to concern herself with, but it is quite true to say that all magical power is largely dependent on this, whether it be wielded by people calling th

the subject of faith, it would be as well to mention at this point that you as a witch must never break your word. if you do not think you are going to be able to fulfil a promise, do not make it, even if there is only the faintest possibility that you may not be able to come through. the reason for this should be readily apparent to you, bearing in mind all we have said already on the subject of the magical will and faith. you are trying to cultivate a state of mind which you can switch on at will, whereby it is absolutely natural and in accordance with the nature of things that whatever you say is going to come true. in this case, the words of the spell. each and every time you break your word, whether the reason for it be outside your control or not, you chip away a little of that assid

u will be able to bind your spells blithely without police interference as long as you do not actually get caught taking money for them or instigating any obvious antisocial activities such as blackmail, extortion, intimidation, or flagrant sexual practices of which the state may not approve. with these mundane considerations disposed of, we can now return to our study of the final cornerstone of the magical pyramid, namely magical secrecy. when you cast a spell, you will in effect be putting some very delicate "machinery" into operation. the machinery itself is made out of the stuff that dreams are made of, and the electricity that flows through it will be your own pulsating emotions and desires. now in order to assemble this machinery in the first place and then make it move, you are goi

you back down to earth again with a bump, that is. your witches' working tools in order to perform any act of successful ritual witchcraft, you must have your set of basic traditional working tools. without them, all the most powerful born-witch or warlock is powerless when working at a distance from his victim. they are the tools of your trade, as much as an easel and brushes are of the artist. the magical act is a cumulative one. you start from scratch with newly purchased substances, ritually purify or demagnetize them with salt water, and incense, and then recharge them with your concentrated witch power. from these charged substances, you then fashion your implements, and with these implements, you cast your first spells. the basic witch tools themselves are five in number; the full

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

the history of the hebrew original of the key of solomon is given in the introductions, but there is every reason to suppose that this has been entirely lost, and christian, the pupil of levi, says as much in his histoire de la magie. i see no reason to doubt the tradition which assigns the authorship of the key to king solomon, for among others josephus, the jewish historian, especially mentions the magical works attributed to that monarch; this is confirmed by many eastern traditions, and his magical skill is frequently mentioned by the old adepts. there are, however, two works on black magic, the grimorium verum, and the clavicola di salomone ridolta, which have been attributed to solomon, and which have been in some cases especially mixed up with the present work; but which have nothin

tually undecipherthe key of solomon page 2 able in some instances, and it has been part of my work for several years to correct and reinstate the proper hebrew and magical characters in the pentacles. the student may therefore safely rely on their being now as nearly correct in their present reproduction as it is possible for them to be. i have therefore, wherever i could, corrected the hebrew of the magical names in the conjurations and pentacles and in the few instances where it was not possible to do so, i have put them in the most usual form; carefully collating throughout one ms. with another. the chapters are a little differently classed in the various mss, in some instances the matter contained in them being transposed &c. i have added notes wherever necessary. the mss. from which t

sh museum, there is a ring of copper with the sigils of venus, which are exactly the same as those given by the mediaeval writers on magic. where psalms are referred to i have in all instances given the english and not the hebrew numbering of them. in some places i have substituted the word azoth for alpha and omega, e.g, on the blade of the knife with the black hilt, figure 62. i may remark that the magical sword may, in many cases, be used instead of the knife. in conclusion i will only mention, for the benefit of non-hebraists, that hebrew is written from right to left, and that from the consonantal nature of the hebrew alphabet, it will require fewer letters than in english to express the same word [the preface is signed by l.w. delaurence, but believed to have been written by s.l. mac

rs. mer. jup. 11 4 ven. sat. sun. sat. sun. moon. mars. 12 5 mer. jup. ven. jup. ven. sat. sun. 1 6 moon. mars. mer. mars. mer. jup. ven. 2 7 sat. sun. moon. sun. moon. mars. mer. 3 8 jup. ven. sat. ven. sat. sun. moon. 4 9 mars. mer. jup. mer. jup. ven. sat. 5 10 sun. moon. mars. moon. mars. mer. jup. 6 11 ven. sat. sun. sat. sun. moon. mars. 7 12 mer. jup. ven. book one page 9 table 2: table of the magical names of the hours, and of the angels who rule them, commencing at the first hour after midnight of each day, and ending at the ensuing midnight. hours. sunday. monday. tuesda. wednes. thursd. friday. saturd. 1. yayn raphael sachiel anael cassiel michael gabriel zamael 2. yanor gabriel zamael raphael sachiel anael cassiel michael 3. nasnia cassiel michael gabriel zamael raphael sachiel

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

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

d thou art taught in what manner magical arts may be reduced to the proposed object and end. it is for this reason that thou shouldst take great heed and care that this key of secrets fall not into the hands of the foolish, the stupid, and the ignorant. for he who is the possessor hereof, and who availeth himself hereof according to the ordinances herein contained, will not only be able to reduce the magical arts herein unto their proposed end, but will, even if he findeth certain errors herein, be able to correct them. any art or operation of this kind will not be able to attain its end, unless the master of the art, or exorcist, shall have this work completely in his power, that is to say, unless he thoroughly understand it, for without this he will never attain the effect of any operati

write down, it should be performed in the manner specified regarding the paper, ink, and pen. he should also observe at what day and at what hour this experiment should be undertaken, and what things are necessary to prepare for it, what should be added, and what can be dispensed with. the which matters being prepared, it is necessary for thee to search out and arrange some fitting place wherein the magical art and its experiments can be put in practice. all these things being thus arranged and disposed, let the master of the art go into a proper and fitting place, or into his cabinet or secret chamber if it be convenient for the purpose, and he can there dispose and set in order the whole operation; or he can use any other convenient secret place for the purpose, provided that no one kno

except black or grey, whereon write the words and characters in figure 90. perfume it with incense of good odor, sprinkle it, and recite psalms lxxxii; lxxii; cxxxiv; lxiv. after this thou shalt put it aside for seven days with sweet spices; and thou shalt use this silk to wrap all the instruments of the art. figure 90. book two page 119 chapter xxi concerning characters, and the consecration of the magical book. whensoever in any operation it is necessary to write characters, and thou fearest that thou wilt fail, do this: write at the beginning the name ehieh asher ehieh (figure 91, and at the end the name ain soph (figure 92; between these names write what thou wishest, and if thou hast anything especial to do bear the said written names upon the wrapper in silk, and thou shalt say over

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

d unto the world s end. this passage consists also of exactly twenty-five letters, and its total numerical value (considering final letters with increased numbers, added to that of the name elohim, is exactly equal to the total numerical value of the twenty-five letters in the square. figures 11 and 12. the holy pentacles page 61 figure 13. the third pentacle of saturn. this should be made within the magical circle, and it is good for use at night when thou invokest the spirits of the nature of saturn. editor s note. the characters at the ends of the rays of the mystic wheel are magical characters of saturn. surrounding it are the names of the angels: omeliel, anachiel, arauchiah, and anazachia, written in hebrew. figure 14. the fourth pentacle of saturn. this pentacle serveth principally

e of the first two words of the versicle, which is taken from psalm cxii. 3 "wealth and riches are in his house, and his righteousness endureth for ever" figure 20. the third pentacle of jupiter. this defendeth and protecteth those who invoke and cause the spirits to come. when they appear show unto them this pentacle and immediately they will obey. editor s note. in the upper left hand corner is the magical seal of jupiter with the letters of the name ihvh. in the others are the seal of the intelligence of jupiter, figures 18 and 19. the holy pentacles page 65 and the names adonai and ihvh. around it is the versicle from psalm cxxv. 1 "a song of degrees. they that trust in ihvh shall be as mount zion, which cannot be removed, but abideth for ever" figure 21. the fourth pentacle of jupiter

is the versicle from psalm cxxv. 1 "a song of degrees. they that trust in ihvh shall be as mount zion, which cannot be removed, but abideth for ever" figure 21. the fourth pentacle of jupiter. it serveth to acquire riches and honor, and to possess much wealth. its angel is bariel. it should be engraved upon silver in the day and hour of jupiter when he is in the sign cancer. editor s note. above the magical sigil is the name ih, iah. below it are the names of the angels adoniel and bariel, the letters of the latter being arranged about a square of four compartments. around is the versicle from psalm cxii. 3 "wealth and riches are in his house, and his righteousness endureth for ever" figure 22. the fifth pentacle of jupiter. this hath great power. it serveth for assured visions. jacob bei

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

derful operations by a right understanding of the inward and occult virtue of things; so that true agents8 being applied to proper patients,9 strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effort,10 the which to the vulgar shall seem to be a miracle. origen saith that the magical art doth not contain anything subsisting, but although it should, yet that it must not be evil, or subject to contempt or scorn; and doth distinguish the natural magic from that which is diabolical. apollonius tyannaeus only exercised the natural magic, by the which he did perform wonderful things. philo hebraeus saith that true magic, by which we do arrive at the understanding of the

into 5 special books or parts, viz (1) the first book, or part, which is a book concerning spirits of evil, and which is termed the goetia of solomon, sheweth forth his manner of binding these spirits for use in things divers. and hereby did he acquire great renown (2) the second book is one which treateth of spirits mingled of good and evil natures, the which is entitled the theurgia-goetia, or the magical wisdom of the spirits a rial, whereof some do abide, but certain do wander and abide not (3) the third book, called ars paulina, or the art pauline, treateth of the spirits allotted unto every degree of the 360 degrees of the zodiac; and also of the signs, and of the planets in the signs, as well as of the hours (4) the fourth book, called ars almadel salomonis, or the art almadel of s

and princes do that attend upon him. and thou must have always a silver ring on the middle finger of the left hand held against thy face,14 as they do yet before amaymon. this great king beleth causeth all the love that may be, both of men and of women, until the master exorcist 14 to protect him from the flaming breath of the enraged spirit; the design is given at the end of the instructions for the magical circle, etc, later on in the goetia. hath had his desire fulfilled. he is of the order of powers, and he governeth 85 legions of spirits. his noble seal is this, which is to be worn before thee at working (14) leraje, or leraikha- the fourteenth spirit is called leraje (or leraie. he is a marquis great in power, showing himself in the likeness of an archer clad in green, and carrying a

verneth 26 legions of spirits. his seal is this, etc (29) astaroth- the twenty-ninth spirit is astaroth. he is a mighty, strong duke, and appeareth in the form of an hurtful angel riding on an infernal beast like a dragon, and carrying in his right hand a viper. thou must in no wise let him approach too near unto thee, lest he do thee damage by his noisome breath. wherefore the magician must hold the magical ring near his face, and that will defend him. he giveth true answers of things past, present, and to come, and can discover all secrets. he will declare wittingly how the spirits fell, if desired, and the reason of his own fall. he can make men wonderfully knowing in all liberal sciences. he ruleth 40 legions of spirits. his seal is this, which wear thou as a lamen before thee, or else

in a manuscript codex by dr. rudd, which is in the british museum, hebrew names of these 72 spirits are given; but it appears to me that many are manifestly incorrect in orthography. the codex in question, though beautifully written, also contains many other errors, particularly in the sigils. such as they are, these names in the hebrew of dr. rudd are here shown (see figures 81 to 152 inclusive) the magical circle. this is the form of the magical circle of king solomon, the which he made that he might preserve himself therein from the malice of these evil spirits (see frontispiece, figure 153) this magical circle is to be made 9 feet across, and the divine names are to be written around it, beginning at ehyeh, and ending at levanah, luna (colours- the space between the outer and inner cir

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ed as is commonly insinuated, and it is not happenstance that almost all of the pre-industrial scientists, cosmologists, and chemists were master occultists. when one takes acloser look at the personalities behind the occult societies of the elizabethan age, forinstance, an interesting picture begins to form. competent researchers or students of theoccult, of enochian magic, etc, recall how often the magical sigils resemble, or actuallyare, planetary and cosmic symbols. the full reason for this has long been concealed. themagic of the middle ages and the necromancy of the dark ages was for the same purposesas the technomancy of the modern age. the practitioners and their lackeys are all of one clanwith the self-same agenda. when we hear of magicians in their circles of protection sur-round

MICHAEL W FORD THE VAMPIRE GATE

or lucifer. in the meshaf resh, the black book, azazel is the first angel, created before any other. he is considered most beautiful and is the one who teaches and enlightens humanity. in the areas of yatuk dinoih, sabbatic and luciferian sorcery, transformation occurs by the embrace and becoming of the opposing force, or adversarial (antinomian) ideas within the self. the initiate moves through the magical current to strengthen his or her own being. in a modern context, malak (angel) tauus (peacock) is the symbol of solar enlightenment, wisdom and beautiful developed being. 90 luciferian witchcraft by michael w. ford succubus publishing 2005 isbn 1411626389 the home publisher of luciferian witchcraft is here: http//www.lulu.com/succubusbooks "this is the revealed grimoire of the left-han

MICHAEL WYNN THE SOUL TRAVELERS

this is an aspect of the occult that has kept the merely curious at bay. but there was something else about magic that violated and troubled my computer-like mind. magic's arbitrary nature. while reviewing medieval grimoires, one is struck by the countless strange requirements for a given spell. you have to say these incantations, at this time of year, facing that direction. a modern aspirant to the magical arts will find himself saying things like "the testicle of a wild bull! where the hell am i gonna get that" oh, but don't forget that you have to cut that bull's balls off at midnight, and only in february, or that spell is a big no-go. this may sound like an absurd exaggeration, unworthy of being included in an objective analysis of magic, but this is exactly the kind of stuff one fin

ng my commands, i'll call the "magical program" if one delves in to only a couple books about magic and the occult, they come away believing that magic is terribly inflexible; these rules, as arbitrary as they may be, are still "rules" but in truth, there are nearly countless ways of achieving the same goals in magic; unlike computer land, there are many efficient ways to send the same command to the magical program. the first indication of this fact lies in the many languages used by magicians all over the world to accomplish the same goals, or contact the same entities. as i stated in the name game, the same entities have gone by many names in different eras and locations. in a ritual intended to conjure a particular entity, the name of choice would be uttered aloud. but you would think

lish the same goals, or contact the same entities. as i stated in the name game, the same entities have gone by many names in different eras and locations. in a ritual intended to conjure a particular entity, the name of choice would be uttered aloud. but you would think that when the rules of magic were "etched" into the universe, that a single verbal language would be the "official" language of the magical program. but rather, it appears that the magical program speaks all languages. even if you locked yourself in a room with a magic 8-ball, and created a whole new language based on its answers, rituals done in that language will still succeed. and if they didn't, it was probably because your brain doesn't have the deep ties( and imagery) to the words of your newly-created language. alth

elers" 41 dead tongues. like hebrew, chaldian, etc. many good (moral and god-fearing) magicians suggest that although using unfamiliar languages in rituals will achieve the same result, it is unadvisable to do so. they advise that you use your mother tongue, so that you know exactly what you are asking for. embedded in this tip lies a truth. use your mother tongue, whichever it may be. it appears the magical program speaks every language, even the noble tongue of 8-ball. but there is indeed a method to the madness. magicians will incorporate foreign languages (or alternate names) into their spells and writings to hide the true meaning from the profane in the case that they are discovered; symbols constitute the other method by which they guard their secrets. the profane are those unillumin

ould communicate to each other, and even animals, using only their mind. lets assume, hypothetically, that that s correct. if a human--michael wynn's "the soul travelers" 42 and animal could in any way perceive each others thoughts, then there must be a universal language by which concepts and images are conveyed. this universal language is so universal, that even the animals speak it. so perhaps the magical program accepts commands by listening to the thoughts and intentions of the magician. still, there must be something else that the magical program requires to constitute a magical command. everyone has called out "god, sometimes while doing the most horrendous things, and (perhaps luckily) he failed to show up. countless times have the words "satan" and "the devil" been said aloud or c

MORALS AND DOGMA

s "golden verses" for the same reason, a mysterious book of apuleius, in which an ass figures largely, was called "the golden ass" the pagans accused the christians of worshipping an ass, and they did not invent this reproach, but it came from the samaritan jews, who, figuring the data of the kabalah in regard to the divinity by egyptian symbols, also represented the intelligence by the figure of the magical star adored under the name of _remphan, science under the emblem of anubis, whose name they changed to _nibbas, and the vulgar faith or credulity under the figure of _thartac, a god represented with a book, a cloak, and the head of an ass. according to the samaritan doctors, christianity was the reign of _thartac, blind faith and vulgar credulity erected into a universal oracle, and pr

its source, and ceasing to form part of integral perfection. the theory of its reunion was correspondent to the assumed cause of its degradation. to reach its prior condition, its individuality must cease; it must be emancipated by re-absorption into the infinite, the consummation of all things in god, to be promoted by human effort in spiritual meditation or self-mortification, and completed in the magical transformation of death. and as man had fallen, so it was held that the angels of evil had, from their first estate, to which, like men, they were, in god's good time, to be restored, and the reign of evil was then to cease forever. to this great result all the ancient-theologies point; and thus they all endeavored to reconcile the existence of sin and evil with the perfect and undenia

known, and gave them the names of their great divinities. so, in the kabala, the last seven sephiroth constituted atik yomin, the ancient of days; and these, as well as the seven planets, correspond with the seven colors separated by the prism, and the seven notes of the musical octave. seven is the sacred number in all theogonies and all symbols, because it is composed of 3 and 4. it represents the magical power in its full force. it is the spirit assisted by all the elementary powers, the soul served by nature, the holy empire spoken of in the clavicules of solomon, symbolized by a warrior, crowned, bearing a triangle on his cuirass, and standing on a cube, to which are harnessed two sphinxes, one white and the other black, pulling contrary ways, and turning the head to look backward. t

we would that our faith should have a reasonable and solid basis. it has been said in our times, that god is a hypothesis; but absolute reason is not one: it is essential to existence. saint thomas said"_a thing is not just because god wills it, but god wills it because it is just" if he had deduced all the consequences of this fine thought, he would have discovered the true philosopher's stone; the magical elixir, to convert all the trials of the world into golden mercies. precisely as it is a necessity for god to be, so it is a necessity for him to be just, loving, and merciful. he cannot be unjust, cruel, merciless. he cannot repeal the law of right and wrong, of merit and demerit; for the moral laws are as absolute as the physical laws. there are impossible things, as it is impossible

idol of black magic, the phantom of the d mon. the supreme intelligence is necessarily _rational. god, in philosophy, can be no more than a hypothesis; but a hypothesis imposed by good sense on human reason. to personify the absolute reason, is to determine the divine ideal. necessity, liberty, and reason! behold the great and supreme triangle of the kabalists! fatality, will, and power! such is the magical ternary which, in human things, corresponds with the divine triangle. fatality is the inevitable linking together, in succession, of effects and causes, in a given order. will is the faculty that directs the forces of the intellect, so as to reconcile the liberty of persons with the necessity of things. the argument from these premises must be made by yourself. each one of us does that

MOTTA MARCELO THE COMMENTARIES OF AL

to title. why is aiwass spelt thus, when aiwaz is the natural transliteration of? perhaps because he was not content with identifying himself with thelema, agape, etc. through the number 93, but wished to express his nature by six letters (six being the number of the sun, the god- man, etc) whose value in greek should be a= 1, i= 10, f =6, a= 1, s =200,5=200: total 418, the number of abrahadabra, the magical formula of the new aeon! note that i and v are the letters of the father and the son, also of the virgin and the bull (see liber 418, protected on either side by the letter of air, and followed by the letter of fire twice over. he declares himself, in this verse 7, the "minister of hoor-paar kraat" hoor-paar-kraat, or harpocrates, the "babe in the egg of blue, is not merely the god of

angel's nature" or "the angel's purpose" that are to be done by the adept! for instance, aiwass was the holy guardian angel of a.c; but aiwass goes on doing his job, that of being minister of hoor-paar-kraat, while a. c. now 666 does his. suum cuique) 8. the khabs is in the khu, not the khu in the khabs. khabs 'star, or 'inmost light, is the original individual, eternal essence in us. the khu is the magical garment which it weaves for itself, a 'form' for this being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. the khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not the khu in the khabs? did w

y that these ordeals are frequently independent of his conscious care. they are not, like the traditional ordeals, formal, or identical for all; the candidate finds himself in circumstances which afford a real test of conduct, and compel him to discover his own nature, to become aware of himself by bringing his secret motives to the surface. some of the rituals have been made accessible, that is, the magical formulae have been published. see "the rites of eleusis "energized enthusiasm" book 4, part iii, etc. note the reference to 'not' and 'all. also, the word 'known' contains the root gn 'to beget' and 'to know; while 'concealed' indicates the other half of the human mystery. the 'other half of the human mystery is, of course, woman. aspirants must not fret because the rituals are 'half c

forms of the same formula, the central formula of the minor mysteries. the difference between their rites is simply a matter of psychological convenience. see liber 175, verse 2, for this important point "let asar be the adorant. in our system, the candidate presents himself before horus, to invoke him, under the paraphernalia of asar. if the candidate is wise, he will make sure that he possesses the magical and mystical powers of which the paraphernalia are merely the symbols. for ra-hoor-khuit demands that you bind the words and the deeds "isa the sufferer. this expression needs no explanation if you have any acquaintance with the sado-masochistic nature of christian mysticism, specially where roman catholicism predominates. some people are happy only when they suffer. let them be. see l

ed with garlic. the strength of god, who can doubt? the strength of taste and smell are known facts. so they measured strength against strength without considering whether the one was appropriate to the other, any more than as if one were to ward off the strength of steel swords by the strength of the colour of one's armour. modern science, by correct classification, has expounded the doctrine of the magical link. we no longer confuse the planes. we manipulate physical phenomena by physical means; mental by mental. we trace things to their true causes, and no longer seek to cut the gordian knot of our ignorance by the sword of a postulated pantheon. physiology leaves us in no doubt as to the power of our inherited talisman. and modern discoveries in psychology have made it clear enough tha

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

an and woman who sought< it. secrets of witchcraft you have a power within you that can be woken. it is the same power that you can use to work any magic you want. many witches work alone and with just as good results using the magic power of witchcraft as if they were working with a group. using this magical power is simplicity itself. in chapter 2 you will learn a simple ritual that will summon the magical energy within you. when this ritual has been completed, you will have made a very definite contact with the magic power of witchcraft. the old grimoires, hand-written books of magic, were most specific in what they said about the art and practice of magic. dark forests, secluded caves, abandoned ruins, or upon the seashore beneath a full moon were considered as ideal places to work mag

d by pronouncing the tetragrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from judaism. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. chapter 5 tells you exactly how to use the magical power of the cabala to increase your money supply. secrets of the spirit world is there a place of coming together between the living and the dead? an essential part of the esoteric arts is communicating with the spirit world. this is something that occultists have been doing since the beginning of time, and now you can join their ranks. the secret of contacting the spirit world is dis

ich you write your occult experiences. call this notebook your personal grimoire. i use a small pocket diary, although you may wish to purchase something more ornate for this your first occult tool. this is the time to be specific, and your notebook is a handy reminder that a certain spell will produce a certain result. you will get your first inkling of the power you are in touch with as you see the magical happenings in your life recorded in your notebook. chapter 2 you can awaken your magic power you have a power within you that can be woken. it is what the ancient avatars of the mystic east use to call the fiery serpent the great body of radiance and the immutable light. it is the same power that you can now use to work any magic you want. you may have expected that at this stage you w

chance of first time success if the desire is strong, though it usually does take time and practice to achieve results. the thing that makes most spells work is the emotion you invest in them. get involved with the spell, in this way you will turn it from a simple unemotional act into a genuine spell. use these spells to obtain only one desire at a time. if you go after a whole string of desires, the magical power is spread thinly over all of them, and takes longer. better to achieve one at a time in order of importance. if you find yourself constantly interrupted when you attempt to cast a spell, you should know that occult reasons are the cause. probably you should attempt some other means of obtaining what you seek (take a look at another spell, or reconsider your actions. thank you let

ying. put out all lights except the candle and read your piece of paper once more. awaken your magic power and then close your eyes and see exactly what it is that you want, i.e. see the money appearing in your hands. get involved with the money. use your imagination to touch and feel the money, it is real. having visualized for a few minutes open your eyes and gaze into the candle flame. say om, the magical word seven times, slowly. close your eyes again and visualize the money in your hands. now sit back, and wait for the money to come to you. you will notice the use of the color green for this spell. green is the traditional color used by witches in money matters. green is the color of mother nature and is also the color of paper money; dollar bills are green. thank you letter #2 i have

NEW WORLD ORDER OR OCCULT SECRET DESTINY

reject christianity are invited to become trusted members of the new age family. worshippers of separate faiths and denominations are to be unified in a common purpose: the glorification of man. the guardians of the mysteries freemasonry, by its own accord, practices the ancient mysteries of egypt, and has as a primary goal, the re-instatement of this mystery religion for the coming world order. the magical mystery religion of ancient egypt exercised a great fascination over renaissance man, which was incorporated into the newly formed lodges at that time. the mysterious heiroglyphs were considered to be symbols of hidden knowledge. symbols and gestures became a means of conveying secrets and truths. the cosmos was seen as an organic unity. it was peopled by a hierarchy of spirits which e

ONYX TABLET OF SET

salt will add to through each separate and unique unfolding of becoming. onyx tablet: ot.o.3.1 temple of set author: nikolas schreck iii date: march 8, 1998 ce revision: html revision: june 6, 1998 ce before i get to the meat of the matter, it's important to be cognizant of the fact that this business of guarding the gate is actually pretty complicated.i've identified several discrete elements to the magical and mundane features of these meetings that might help you prepare on a sound basis. when you as a priest of set meet with new applicant x, remember thatyou are representing the entire temple to this individual. a curious new applicant has probably never met a setian before and it is your job to reveala glimpse into a temple of set that functions at its highest level. you are not just

are there- theater, art, science, college libraries, cheap office supplies stores- and make use of them for your entertainment, education, and cultivation. the iii is a great time for breaking old routines and discovering the wealth of resources around you. this will not only give you great opportunities for transformation, but will help make you an effective leader of a local pylon. 5. discover the magical history of your community. learn its ghost stories, folklore, and work by previous occultists. if you can, discover a magical event that has taken place where you live and do a rite of synthesis with it. first spend a day interacting with the event, in a manner of your own choosing. then a day contemplating your own goals. then on the third day send forth your blend of the two things i

bnormality" from two different directions. i agree with you fully that priesthood can be an "expected" event in many adepts' growth. the great majority of adepts who remain within the temple of set do in time become priest. however, the "event" of becoming priest is an inherently unnatural event. it requires action outside of the "normal" objective and subjective universe of the adept. because of the magical culture of xeper within the temple of set, those adepts who remain with us for a long period of time generally do explore not only the limits of their universes, but explore past them into the "unnatural. in doing so, they work towards and "normally" become priest. the language is awkward. perhaps we need a better way to discuss this. thank you for discussing also our current priesthoo

present an appropriate impression of the temple and priesthood (1) clear, verbal communication skills (2) if weak in grammar and spelling, brush up, buy a book [relay story of another adept- now priest- who brushed up (3) if need help in an area, ask for assistance, objective viewpoint. 8* outer temple: articles of incorporation and by-laws- a* history of and necessity for- b* use in facilitating the magical entity. 9. outer temple: leadership- a* expected leadership role in workings (1) working participants defer to iii present (2) priesthood can assign roles/parts in workings. these shouldn't be refused [it's an honor to be asked. if they are refused, how to handle the situation- b. leadership role in meetings or as called upon by the high priest or council of nine (1) handling difficult

intern of the year, a successful lawyer, priest curt rowlett, magus don webb, ipsissimus aleister crowley. addicts make good sorcerers. they can put on any number of masks. they can lie to anyone--especially themselves. they generally do a good deal more in the world than their non-addicted fellows (try having a $300.00 a day habit, it does great things to your earning power. drugs, alas, do open the magical link. they blur subjective and objective realities, n o doubt about that. but they end the secret of setian magic.socrates said that the purification of the psyche came from inquiry--that asking the tough (and sometimes dumb-sounding questions--after all "great philosophy comes from stupid questions" as my friend and novelist rob hardin is apt to say. ipsissimus aquino says that the pr

PATRON OF SORCERY

ii 62-75 and xii 76-107 "evil sleep (pdm xiv 675-94) and crazed lust (pgm xxvi 69-101. it is in the spells for self- initiation that one gets a sense of how the destruction of their civilization shaped the perspective of those who used these conjurations. the social machinery of the temple tradition responsible for these spells was dying, or already dead, and it was the individual who now pursued the magical arts for individual ends. freelance practice of this type was solitary and secretive compared to the observances of state cults or even the mystery-religions. this presents problems in evaluating the significance of the papyri as evidence for survivals of the ancient cult of set. the magical papyri presented by betz are thought to have come from a private library in thebes and date fro

te library in thebes and date from the 2nd century bce through the 5th century ce. we can't be sure if this collection of surviving scrolls is representative, or if it reflects a cult of set in graeco-roman egypt. but they do show that some literate egyptians not only identified typhon with set but invoked the powers of set-typhon, hailed set-typhon as a divine power, and so forth. strange though the magical papyri seem to us today, they document a flow of "operative" temple knowlege from egypt into the mediterranean world. this naturally invites speculation as to what theoretical or abstract knowlege might also have passed by way of the egyptians who wrote these papyri in the twilight of their civilization. in hermetic magic (york beach, me: samuel weiser, inc, 1995) stephen flowers affir

cal papyri seem to us today, they document a flow of "operative" temple knowlege from egypt into the mediterranean world. this naturally invites speculation as to what theoretical or abstract knowlege might also have passed by way of the egyptians who wrote these papyri in the twilight of their civilization. in hermetic magic (york beach, me: samuel weiser, inc, 1995) stephen flowers affirms that the magical papyri were a major root of the western magical philosophy called hermeticism. betz states frankly in his preface to the greek magical papyri "it is known that philosophers of the neopythagorean and neo-platonic schools, as well as gnostic and hermetic groups, used magical books and hence must have possessed copies. but most of their material vanished and what we have left are their qu

PHILIP NEIL MYTHS LEGENDS EXPLAINED

builder and sea voyager. although his mother was the daughter of the air, he was born in the sea and his name derives from v in river mouth. forging the sampo by akseli gallen kalela (1865 1931) drowning maid when aino drowns she becomes a mermaid, the wave-wife s watery maid, ahto s peerless cbild. as she drowns she identifies herself with the sea the waters are her blood and the fish her flesh. the magical mill of plenty stranded in the northland, v in m inen needed the sorceress louhi to help him home. she agreed to help and to give him her daughter, the maid, as his bride if he forged for her the magical sampo, the mill of plenty, out of a swan s quill-tip, a barren cow s milk, one barley grain, and the wool of one ewe. unable to forge it himself, v in m inen asked ilmarinen, the smith

and managed to set fire to the city. jatayu jatayu, king of the vultures and son of the legendary bird garuda, attacks and wounds ravana with his beak. but ravana killed him and jatayu s soul went up to heaven at the request of rama. in pursuit of rama lakshmana, tricked by ravana into imagining he heard rama crying for help, left sita (at her insistence) and ran to his brother s aid. rama killed the magical deer with an arrow a.s ad end rama rejected sita after he rescued her because he believed she was defiled. sita, unable to bear the slander, wanted to die but the gods would not allow it. they testified to her purity and told rama he was an avatar of vishnu (see pp. 110 11. rama and sita lived happily for 10,000 years until rama, told that his subjects still considered sita impure, sen

life. they have nothing in common apart from their immortality, and lived at different times in history, but they are usually depicted in a group, although myths and folktales attach to each of them individually. they live with the gods in the kun lun mountains at the center of the earth. here, they feast and amuse themselves in the gardens of the jade emperor, the supreme ruler of heaven, where the magical peach-tree of immortality grows. every 1,000 years, they are invited, together with the gods to eat the peaches at a great feast given by the jade emperor s wife, the empress wang. shou hsing, god of longevity shou hsing (or shou lao) is the god of longevity, one of the three star gods or gods of happiness. he is depicted as an old man with a stick, and a bulbous bald head. he decides

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ans to the modem day inquiring does that student approach and benefit and ritual without the aid of and more importantly, how does the "difference" in the individual's usual that by working assiduously, or as foolishly, misguidedly, it doesn't matter virtue" is an essential attitude to be i know of two women who intuitively imagining the roles of the officers they had no duly installed hierophant the magical formulae underlying their in terms of their individual magical with an active temple. upon approaching this book, i the first several weeks, read edition contained herein. i would this gives the student an overview of not only the hermetic order of the allow this material to settle deeply or associating any variety of images the first knowledge lecture and then the hebrew alphabet and

to be realized. an encyclopedia should be handled with loving care; how much more so then, an encyclopedia which elaborates so many hitherto obscure aspects of the secret knowledge "before all things are the chaos, the darkness and the gates of the land of the night."thus runs one excerpt from a ritual in this particular volume. it is particularly apt. all the ritual workings and descriptions of the magical rubrics to be employed will at first appear utterly chaotic and without meaning. only with consistent effort and a well-laid out plan of study and practice will this chaos gradually lift to be replaced by enlightenment, order, and meaning "after the formless and the void and the darkness, then cometh the knowledge of the light! let the student therefore give himself ample time to study

t may be considered the triad of that which is supremely divine, the superconscious. nehnch, victory, to which the planet venus is referred, is the first sephirah of the third and reflected triad, and marks an entirely different order of things. here we enter the elemental sphere, where nature's forces have their sway. it is also the region in the human sphere of what we may term the unconscious. the magical tradition classifies this unconsciousness into several strata, and to each of them is attributed some one of the four elements, fire, water, air and earth. netsach is attributed <27> to the element of fire, and so far as concerns the classification of man's principles, it represents his emotional life. its opposite pole on the tree of life, is hod, which means splendour, which receives

33> about these celebrations, both ethnic and early christian, which no exoteric record has divulged or common sense, so-called, succeeded wholly to explain away. and the reason no doubt it this. though the early writers felt no hesitancy in expounding certain principles of the philosophy of their mysteries, none felt it incumbent upon hiiself to record in black and white the practical details of the magical technique. hence it is, in the absence of a description of the practical elements of these rites, that our scholars, anthropologists and philosophers do not feel inclined to attach much significance to the ancient mysteries other than an ordinary religious or philosophic one. that is, it is their belief that ordinary notions of an advanced theological or philosophical nature were promu

ts resented herein. but it is necessarv to emvhasize the fact that an anterior per'sonal training and prolonged magiial effoa are the sole means by which one is enabled so to awaken the dormant sviritual life of another that he mav well and truly be called "initiated" now we know from an examination of the above mentioned documents and of ancient literature that the object of the theurgic art, as the magical concept of initiation was then termed. was so to vurifv the versonalitv that that which was there imprisoned could sprkg into open'destati'on. as on: of the alchemical expositors has exvressed it "within the material extreme of this life. when it is rmrified. the seed of the spirit is at last found" the entire object of all magichl and alch'emkal processes is the purification of the na

REGARDIE TALISMANS

om the names of the planetary spirits. it is first necessary to reduce those letters and their numbers to tens or units by means of the above. for example, in the case of zazel, the spirit of saturn, the letters are zayin= 7, aleph= 1, zayin= 7, and lamed= 30. the only letter which requires reduction in this instance will be lamed which reduces to 3. the next step is to trace a continuous line on the magical square of saturn. thus in the name zazel, the line will begin with the number 7, follow to 1, return to 7 again, and then end at 3. a little circle should be placed on the first letter of the sigil to show where the name begins. to illustrate one classical procedure, we might for example extract from the mars square the sigil of the intelligence bartzabel. in hebrew, this name is spell

he mars square the sigil of the intelligence bartzabel. in hebrew, this name is spelled: beth resh tzaddi beth aleph lamed 2 200 90 2 1 30 three letters resh, tzaddi and lamed will have to be reduced by aiq beker, so that their zeros will have been eliminated. then, from the remaining numbers 2, 2, 9, 2, 1 and 3 we can trace the following sigil: another more prosaic example of tracing sigils from the magical squares can be demonstrated by taking my first name israel, and converting it into hebrew, thus: yod shin resh aleph lamed 10 300 200 1 30 for the purpose of demonstration only, let us assume that we want to trace it on the magical square of the sun, shown among the other kameas in the appendix. sigil of israel superimposed on the solar kamea only shin and resh will have to be reduced

which create an equally good effect, one in line with my avowed intention of departing from blind tradition and innovating a more simple procedure. these names, yhvh tzabaoth, i arrange on side one, around the cup design of the tarot pack, instead of on side three as originally contemplated, as making a better design. as explained before, the traditional sigil of the archangel gabriel drawn from the magical square as given in barret s magus could have been used. instead, however, on side three i propose to trace the sigil on the golden dawn rose, which will be found in the appendix. the name gabriel should then be converted into hebrew letters, only for the purpose of making a tracing of its letters on the accompanying rose. volume i of the golden dawn gives this name and many other hiera

he way through the process of drawing it. in that case, carrying it on one s person would, by its constant presence and suggestion, go far toward gradually eliciting the desired response. if however the student is just beginning his studies in this area, not much of a magical charge will be contributed to the talisman while making it. in that case, the ancient tradition demands a further process. the magical position is that, under these circumstances, the talisman itself is nothing but dead and inert material. it may well be compared with the candidate for initiation. of himself, he can do nothing. he has tried to lift himself up by his own bootstraps, but to no avail. now the process of initiation, takes over with a view to opening the candidate to higher forces. much the same viewpoint

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

rdotal title, alphabetical and mythological designation, as well as sign,and emanations from the great central aeon. the four elements, earth, air, fire and water,embraced the three principles body, soul, and spirit; these exerted seven influences over the animalcreation: there were seven virtues with corresponding vices. seven was the sacred number in alltheoginies and all symbols. it represents the magical power in its full force through its compositionof three and four, the triangle and the cube. it is the spirit assisted by all the elementary powers, thesoul served by nature. it is symbolised by a warrior crowned, bearing a triangle on his cuirass, andstanding on a cube, to which are harnessed. two sphinxes, one white and the other black, makingcontrary exertions, and turning the head

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

is the grand pantacle that is to say, the most simple and complete abridgement of the science of all things. grammar itself attributes three persons to the verb. the first is that which speaks, the second that which is spoken to, and the third the object. in creating, the infinite prince speaks to himself of himself. such is the explanation of the triad and the origin of the dogma of the trinity. the magical dogma is also one in three and three in one. that which is above is like or equal to that which is below. thus, two things which resemble one another and the word which signifies their resemblance make three. the triad is the universal dogma. in magic principle, realization, adaptation; in alchemy azoth, incorporation, transmutation; in theology god, incarnation, redemption; in the hum

ircle, and suggesting that the word is read backwards. all magical science is comprised in the knowledge of this secret. to know it and have the courage to use it is human omnipotence; to reveal it to a profane person is to lose it; to reveal it even to a disciple is to abdicate in favour of that disciple, who, henceforward, possesses the right of life and death over his master i am speaking from the magical standpoint and will certainly slay him for fear of dying himself. but this has nothing in common with deeds qualified as murder in criminal legislation; the practical philosophy which is the basis and point of departure for our laws does not recognize the facts of bewitchment and of occult influences. we touch here upon extraordinary revelations, and are prepared for the unbelief and d

n treating of second sight and the evocation of memories in necromancy or other magical works. we shall return also to the great magical agent in the fourth chapter of the ritual, where we shall complete our indications of the characteristics of the great arcanum, and of the means of recovering this tremendous power' here let us add a few words on the four magical elements and elementary spirits. the magical elements are: in alchemy, salt, sulphur, mercury and azoth; in kabalah, the macroprosopus, the microprosopus and the two mothers; in hieroglyphics, the man, eagle, lion and bull; in old physics, according to vulgar names and notions, air, water, earth and fire. but in magical science we know that water is not ordinary water, fire is not simply fire, etc. these expressions conceal a mor

h the initiate and the seer. if we now add the idea of unity to the tetrad, we shall have, together and separately, the conceptions of the divine synthesis and analysis, the god of the initiates and that of the profane. here the doctrine becomes more popular, as it passes from the domain of the abstract: the grand hierophant intervenes. 24 v x e the pentagram geburah ecce hereunto we have exposed the magical dogma in its more arid and abstruse phases; now the enchantments begin; now we can proclaim wonders and reveal most secret things. the pentagram signifies the domination of the mind over the elements, and the demons of air, the spirits of fire, the phantoms of water and ghosts of earth are enchained by this sign. equipped therewith, and suitably disposed, you may behold the infinite th

ary, but positive and unmixed with hallucination. we invite sceptics to make a conscientious and intelligent trial on their own part before shrugging their shoulders and smiling. the figure of the pentagram, completed in accordance with science and used by the author in his experiment, is that which is found at the head of this chapter, and it is more perfect than any in the keys of solomon or in the magical calendars of tycho brahe and duchentau. we must remark, however, that the use of the pentagram is most dangerous for operators who are not in possession of its complete and perfect understanding. the direction of the points of the star is in no sense arbitrary, and may change the entire character of an operation, as we shall explain in the ritual. paracelsus, that innovator in magic, w

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

ee in its solitude and possesses its light. h such were the tendencies of the heresiarchs in the early centuries. some, like the ophites, adored the demon under the figure of a serpent; others, like the cainites, justified the rebellion of the first angel and that of the first murderer. all those errors, all those shadows, all those monstrous idols of anarchy which india opposes in its symbols to the magical trimurti, have found priests and worshippers in christianity. the demon is mentioned nowhere in genesis; an allegorical serpent deceives our first parents. here is the common translation of the sacred text: gnow, the serpent was more subtle than any beast of the field which the lord god had made. h but this is what moses says: this signifies, according to the version of fabre d'olivet:

n in search of a shameful pasture, the spirit of christ is erect, gazing up to heaven and awaiting the hour of his father. christ signifies priest and king by excellence. the christ-initiator of modern times came to form new priests and new kings by science and, above all, by charity. the ancient magi were priests and kings, and the saviour's advent was proclaimed to them by a star. this star was the magical pentagram, having a sacred letter at each point. it is the symbol of intelligence which rules by unity of force over the four elementary potencies; it is the pentagram of the magi, the blazing star of the children of hiram, the prototype of equilibrated light. towards each of its points a beam of light ascends, and from each a beam goes forth; it represents the grand and supreme athano

in his own organs, and by sympathy in all the universal forces which are their correspondents. all faculties and all senses should share in the 14 the ritual of transcendental magic work; nothing in the priest of hermes has the right to remain idle; intelligence must be formulated by signs and summarized by characters or pantacles; will must be determined by words and must fulfil words by deeds. the magical idea must be turned into light for the eyes, harmony for the ears, perfumes for the sense of smell, savours for the palate, objects for the touch. the operator, in a word, must realize in his whole life that which he wishes to realize in the world without him; he must become a magnet to attract the desired thing; and when he shall be sufficiently magnetic, let him be assured that the t

them magically, we establish between them and ourselves a current of contrary but analogous influence which may subject us to them instead of subjecting them to us, as happens frequently enough in those operations which have the sympathy of love for their object. hence it is highly essential to be on our guard while we are attacking, so as not to inspire on the left while we respire on the right. the magical androgyne depicted in the frontispiece of the gritual h has solve inscribed upon the right and coagula on the left arm, thus recalling the symbolical architects of the second temple, who bore the sword in one hand and their trowel in the other. while building they had also to defend their work and disperse their enemies. nature herself does likewise, destroying and regenerating at the

ontrasted colours, a rule still followed by catholic priests; lastly, two metals must be worn at least, or otherwise none. the crown of laurel, rue, mugwort or vervain must be double, in like manner; one of them is used in evocations, while the other is burnt, the crackling which it makes and the curls of the smoke which it produces being observed as an augury. nor is such observance vain, for in the magical work all instruments of art are magnetized by the operator; the air is charged with his perfumes, the fire which he has consecrated is subject to his will, the forces of nature seem to hear and answer him: he reads in all forms the modifications and complements of his thought. he perceives the water agitated and, as it were, bubbling of itself, the fire blazing up or going out suddenly

ROBERT KIRK WALKER BETWEEN WORLDS

where he has described metaphysical models, such as the formation of the septenary from the four elements and the trinity, we have used simple mathematical or geometric patterns, in the time-hallowed method of magical and spiritual tuition worldwide. overall the illustrations are intended to help the reader not only with kirk's text itself but with my commentary upon it, which selects certain of the magical and metaphysical elements of the thesis, and aims to reveal the presence of a coherent initiatory tradition within gaelic, and indeed european, fairy lore. http//www.dreampower.com/kirk_wbw/pg_10.htm (7 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 10-18) worldwide copyright 1990, 1998-2001, rj stewart, all rights and permissions reserved http//www.dreampower.co

ceremony persists even today in tibetan buddhism, shamanism, and other chthonic religions or magical arts, and is by no means defunct. the wearing of a helix and cord of hair (kirk glosses helix as a kind of ivy, bearing no berries, running around) around the body has many ritual ramifications; the cord is still used in magical art today as an implement of connection. the helix of ivy may link to the magical powers of specific plants in folklore; ivy was an underworld plant, associated with the dead, with winter (as it remained green, and with great strength and endurance. as kirk has added in parentheses that the hair of the tedder should be that which bound a corpse to a bier, there is an additional symbolic binding or connecting to the powers of the dead, those ancestors living in the f

rough the gift of her father the king. 4. carterhaugh as with other examples from scottish tradition, carterhaugh is an actual location, in selkirkshire. the insistence upon actual locations in the outer-world is central to the tradition. in walter scott's day, local people insisted that 'fairy rings' upon carterhaugh, which stands at the conflux of the rivers yarrow and ettrick, were evidence of the magical struggle for liberty. similar traditions are linked to the reverend robert kirk of aberfoyle, and to thomas of ercledoune, both historical characters with documented backgrounds. in other parts of britain, folk tradition has often been proven by archaeological excavation, particularly where local customs and tales provide rationalizations that preserve memory of pre-christian worship a

ch janet questions her lover's origin in christianity 'tam lin' is a nonreligious magical appendix 3: the ballad of tam lin 135 ballad. the action is completed by devotion and discipline, not by religious prayers or faith. http//www.dreampower.com/kirk_wbw/pg_126.htm (10 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds the fact that tam lin describes in advance the fairy court and the magical transformations is usually taken for granted, but indicates a typical magical operation. the guardian entities will not only effect magic, within the tradition, but they will also display, or inform the magician in advance, in an educative or helpful role. the simple acquisition of information, however, is not sufficient, for the sequences must be experienced. in many versions of the b

, or arthur, thomas wears the mantle of the national hero who is also attuned to a deep and powerful myth; politics and magic are woven together in his cloak. http//www.dreampower.com/kirk_wbw/pg_138.htm (2 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds the large estates of ercledoune were donated to the church by thomas's son, also called thomas, thus fulfilling one prediction. the magical hawthorn tree of thomas's initiation lived on until 1814, when it was blown down in a gale. the local people of earlston on the river leader, about thirty-five miles from edinburgh, naturally attempted its revival by pouring whisky upon the roots, but to no avail thomas had prophesied that 'as long as the thorn tree stands/ ercledoune shall keep its lands' in that same year, 600 years

RUBY TABLET OF SET

unication of ideas, whether written, spoken, or communicated through one or more other senses. based on the idea that a single symbol can have a whole galaxy of meaning, a useful communications skill is the ability to use symbols in the proper places, in the proper ways, to communicate more meaning in a smaller package (with fewer words. perhaps of greatest importance within the temple of set are the magical aeonic words: xeper, remanifestation, and xem, and the preceding words of indulgence and thelema. by using these words in writing or other forms of communication, we communicate the meanings associated with those words. if i say the word "xeper" to an initiate, it means something totally different than it would mean to someone off the street, and it means something totally different to

derived from the ancient paganism practiced in western europe, especially the british isles. magick, an essential element in modern wicca, seeks mastery of all the cosmic forces believed to control the world. witches believe in the ancient principal of "as above, so below" and in their worship seek to create a microcosm, a magical image of the whole. the universe is generally viewed as a sphere. the magical circle, drawn at the beginning of all magical rituals, is the outline of the microcosm intersecting the floor. witchcraft had grown slowly until the repeal of the last of england's anti-witchcraft laws in the 1950s. growth accelerated in the 1960s and 1970s. there are no less than thirty different wicca groups and hundreds of independent covens functioning in the united states. the gar

organizations still over the years. whether it was (and is) treated as a matter of fact, a thing to be spoken only in whispers, or as a component supposedly pleasing to some debased fiend, it remains present as a factor side by side with heterosexuality. the church of satan found itself with a number of homosexual members, each of whom entered for various reasons. to some the reason for entry was the magical impetus and acute sense of life within the church; for others it was a somewhat perverted idea that their sexual impulses would be catered to. these latter inevitably found themselves disappointed when 6114's response turned out to be something other than the expected one. those acting in a more positive way found the church's outlook a beneficial one, as in an article entitled the hom

ife he uttered two words before dying "he rama (0 god. thus ended the journey through life for mohandas k. gandhi, statesman, lawyer, philosopher, and master of the temple there is wisdom in the teachings of such beings and whether they emerge in our own aeon or are names in history, they have deposited keys for the opening of new doors. it is in such a way that we xeper and remanifest ourselves. the magical legacy of h.p. lovecraft i felt compelled to say a word or two about lovecraft's importance to the temple of set, because this is the centennial of his birth. he has had an impact on many people, including members of the church of satan and the temple of set. his imagination influenced a variety of literary and artistic creations, and that influence has spilled over into the area of th

of some of lovecraft's stories, and h.r. giger has of course reveled in the visual symbolism of lovecraft. i won't get into the movies influenced by lovecraft, which range from bad portrayals of actual stories to simple allusions. even a roleplaying game has been created based on lovecraft's work. some modern musicians have also immortalized his creatures in their work. getting back, briefly, to the magical subculture- as i said, there has been a lot of misinterpretation as to what lovecraft is about. what we find interesting about lovecraft is his ability to extract and draw forth these archetypes, these features of the psyche, that people do not ordinarily speak of, are not conscious of- and to project these in a way that is compelling. and lovecraft did this so well that the stories th

SABBATIC KABALA OF THE CROOKED PATH

he letters a and l (ayin and lamed. this cell inhabits the ancient one of spirit which in this case can be assimilated with the vast powers of the black man of the sabbath or apethiui. the basic principle of the black mans function is to be found in the void (p. 99 gives a call unto this power as well as a formulae of this aats primal atavism from p. 99-103. this cell is the source of creation of the magical alphabet. in the call gods like exu, odin, shiva are evoked as openers of the crossroad gates. in the patakis (mythical legends) of eshu and also his nigerian counterpart eleggua there are many stories telling about this deities oppressive nature and his function as the taskmaster of the gods, his own assignment of taking the worshippers offerings to god for acceptance. he is the inter

e house of balancing powers or equal dynamic. a hidden formulae to this is revelaed on the pages 110- 114. an interesting point is the use of the witches ladder, a vakra (crooked) ladder in the void. your instrument of empowerment in this cell is this ladder. without the ladder you will be stuck in the same point of the void. the spell using the witches ladder is a prominent gateway to accomplish the magical task the sorcerer will happen. jacobs vision of the ladder that went into heaven in genesis 28 is worthy of some consideration and also the importance of ladders in the kabbalistic universe. entering this ladder will lead the seeker on a journey of realization of the essence of the conjuration of the letters and its many possibilities. remember also that this journey is undertaken with

red alphabet this cell represents the manifestation of the spirits and powers governing the sigil under the dominon of the second hidden star (orion, but in general there are a strong sub-stellar touch to the material presented in this aat, and therefore it is essentially reflected in the lunar rays of the mystery) of the azoth. this cell is focused on the formation of the fluidity and fluxity of the magical matrix of invocation. this is the abode of the goddess of water, salt and fire. she who is colour and sex (p. 146. the 2nd cell is setting forth the mysteries of the goddess trifold of nature and marks through this synthesis the lesser mystery of the three lunar phases and how the growth, maturity and the old age of the goddess are functioning in the magical arte. the greater mystery

d to. this aat is under the influence of aquarius and inhabits the potentiality of cultivating the new language of the famulus through the use of the divine artist as the vessel of the arte, and through this producing the azoth of transformation and the fluids of congress with the famulus. to accomplish this one must have understood and mastered the powers of the house of sah, which is related to the magical process of transformation. this transformation is based in the motion and manipulation of the firesnake in connection with ayin (o) which hints towards the eye and the capricornian influence illustrated by the devil in the tarot. in ayin that which is seen and the ability of transformation is signified by the eye. the eye is also the tool of the artist of the noble arte and is the capt

temuric birth of sekah from hekas. this method is the same as used by for instance spare where for instance watcher are turned into rehctaw. the cell explains how these distortion bring forth wonders done in accuracy and with the perfected intent. further one can use the techniques of constructing squares, lattices and matrices for occult purposes. the ecos of spare are strong in this cell. also the magical utterance of spare are found here. thanateros. the coffin and the marriage-bed are set forth as the true twins of inward initiation. these workings and their procedures are with eloquence set forth, but should remain only mentioned in this essay. the secret is hidden in-between the words and reflects the pagan influence of the masonic traditions where the coffin carries many symbols of

SALMANRUSHDIE THESATANICVERSES

plentiful, but there had been a gap in many hearts, even though the villagers of the present had no memory of the time of the old saint. so the return of the butterflies lifted many spirits, but when the expected wonders failed to materialize the locals sank back, little by little, into the insufficiency of the day-to-day. the name of the zamindar's mansion _peristan, may have had its origins in the magical creatures' fairy wings, and the village's name _titlipur, certainly did. but names, once they are in common use, quickly become mere sounds, their etymology being buried, like so many of the earth's marvels, beneath the dust of habit. the human inhabitants of titlipur, and its butterfly hordes, moved amongst one another with a kind of mutual disdain. the villagers and the zamindar's fa

SAPPHIRE TABLE OF SET MAIN

gs show where to look for the divine and how to draw new being/substance therefrom. the outer masterpiece of the master of the temple of set, is, to my mind, a crystallization of her initiatory methodology/formula. this crystallization will probably (at least at first) be clear only to the eye of the master, since realizations of this level are very hard to communicate. depending on the nature of the magical identity/function of the master (something that can be fully known only by those who dwell within the on, the teaching may take various forms. some may effect their long-term goal of enhancing the on (of fighting the war against the forces of naturalization) by mundane pursuits and perhaps through working with a few well-chosen initiatory students. the magical reality (the onic identit

d for the iii to continue being nourished and transformed by the on. the iv, who have truly become cells within the on, need to envision what the on needs in order to xeper; see what their personal genius could do to further that end; and then create and monitor the envisioned matrix. it is a kind of gardening. but one in which you specifically try to grow flowers that can withstand the perils of the magical future you envision (4) what is the temple's greatest need and what will i do to fulfill it? i think my personal/unique contributions could be divided by using the criteria of (a) location (b) language, and (c) the personal initiatory path that i have tread. because of my relation with respect to criteria (a) and (b, i strongly feel that the temple of set needs to become metacultural

lf) that are in accordance with one's will (and bring about the desired transformations (the terminology may be quite different from the above; it is the underlying theories that will be utilized) this is, of course, nothing much but the old truths in a new drag. but i think it will appeal to the modern mind, and that the cognitive paradigm has some interesting things to offer with respect to how the magical link works. this work will probably take long to manifest since i have not had the time to focus on it for over a year. but this is something i know i need to do (my various university trainings have prepared me for this pretty well, and i've personally _used_ the framework succesfully for many years. the second side has to do with my ammonian initiation and the concept of the short pa

nt work- but i am working) i cannot say that either of these changes would be entirely new to me; i experienced similar things with my iii recognition. but now all of this feels much stronger and selfassured. i know that i am the only one who can fulfill my own vision. i know that i have unique contributions to the on that only i can- and must dare to- manifest. and i know that i will do this. in the magical future it is a done deed; my life shall be an evocation to unfold that future (6) how would i describe the character of my current connection with the on of set (and the temple of set? how is this different from the way i saw this relationship a year a ago? how has my relationship to secondary manifestations of the on such as the rune-gild changed? well, a year ago i was still very act

SAPPHIRE TABLET OF SET

gs show where to look for the divine and how to draw new being/substance therefrom. the outer masterpiece of the master of the temple of set, is, to my mind, a crystallization of her initiatory methodology/formula. this crystallization will probably (at least at first) be clear only to the eye of the master, since realizations of this level are very hard to communicate. depending on the nature of the magical identity/function of the master (something that can be fully known only by those who dwell within the on, the teaching may take various forms. some may effect their long-term goal of enhancing the on (of fighting the war against the forces of naturalization) by mundane pursuits and perhaps through working with a few well-chosen initiatory students. the magical reality (the onic identit

d for the iii to continue being nourished and transformed by the on. the iv, who have truly become cells within the on, need to envision what the on needs in order to xeper; see what their personal genius could do to further that end; and then create and monitor the envisioned matrix. it is a kind of gardening. but one in which you specifically try to grow flowers that can withstand the perils of the magical future you envision (4) what is the temple's greatest need and what will i do to fulfill it? i think my personal/unique contributions could be divided by using the criteria of (a) location (b) language, and (c) the personal initiatory path that i have tread. because of my relation with respect to criteria (a) and (b, i strongly feel that the temple of set needs to become metacultural

lf) that are in accordance with one's will (and bring about the desired transformations (the terminology may be quite different from the above; it is the underlying theories that will be utilized) this is, of course, nothing much but the old truths in a new drag. but i think it will appeal to the modern mind, and that the cognitive paradigm has some interesting things to offer with respect to how the magical link works. this work will probably take long to manifest since i have not had the time to focus on it for over a year. but this is something i know i need to do (my various university trainings have prepared me for this pretty well, and i've personally _used_ the framework succesfully for many years. the second side has to do with my ammonian initiation and the concept of the short pa

nt work- but i am working) i cannot say that either of these changes would be entirely new to me; i experienced similar things with my iii recognition. but now all of this feels much stronger and selfassured. i know that i am the only one who can fulfill my own vision. i know that i have unique contributions to the on that only i can- and must dare to- manifest. and i know that i will do this. in the magical future it is a done deed; my life shall be an evocation to unfold that future (6) how would i describe the character of my current connection with the on of set (and the temple of set? how is this different from the way i saw this relationship a year a ago? how has my relationship to secondary manifestations of the on such as the rune-gild changed? well, a year ago i was still very act

SATANGEL

riest, or has the aid of one. levi further claims that the instruction to 'sacrifice a live kid' is an instruction to sacrifice a human child, as opposed to a male goat as most have presumed. it is just possible that levi was continuing, with this claim, the symbolic tradition that obscures the sexual elements of goetic sorceries. instructions to 'sacrifice children' may in fact be instruction to the magical use of non-procreative sex, classically either masturbatory, homosexual, or during the menstrual cycle of the sorceress. although these are perversions of catholic iconography, they are not inversions in the sense of satanism. the power of god, jesus, the virgin mary, the archangels, thrones, dominations, powers, patriarchs, prophets, apostles and evangelists are called upon to bully t

SATANIC BIBLE

eft when it has been revised to meet the current needs of man. so, why waste time "buying oats for a dead horse? the watchword of satanism is indulgence instead of "abstinence. but- it is not compulsion. on the choice of a human sacrifice the supposed purpose in performing the ritual of sacrifice is to throw the energy provided by the blood of the freshly slaughtered victim into the atmosphere of the magical working, thereby intensifying the magician's chances of success. the "white" magician assumes that since blood represents the life force, there is no better way to appease the gods or demons than to present them with suitable quantities of it. combine this rationale with the fact that a dying creature is expending an overabundance of adrenal and other biochemical energies, and you have

describe one who will, through appealing to another's ego, gain materially from him. as all satanic ceremonies were performed toward very real or material goals, the oscularum infame (or kiss of shame) was considered a symbolic requisite towards earthly, rather than spiritual, success. the usual assumption is that the satanic ceremony or service is always called a black mass. a black mass is not the magical ceremony practiced by satanists. the satanist would only employ the use of a black mass as a form of psychodrama. furthermore, a black mass does not necessarily imply that the performers of such are satanists. a black mass is essentially a parody of the religious service of the roman catholic church, but can be loosely applied to a satire on any religious ceremony. to the satanist, the

, the victim will deny any magical significance to his fate, even unto his dying gasp- although the magician is perfectly satisfied, so long as his desired results occur. it must be remembered that it matters not whether anyone attaches any significance to your working, so long as the results of the working are in accordance with your will. the super-logician will always explain the connection of the magical ritual to the end result as "coincidence. whether magic is performed for constructive or destructive purposes, the success of the operation is dependent on the receptivity of the person who is to receive the blessing or curse, as the case may be. in the case of a sex or compassion ritual, it helps if the recipient has faith and believes in magic, but the victim of a hex or curse is muc

gic c. imagery the adolescent boy who takes great care in carving, on a tree, a heart containing his and his love object's initials; the little chap who sits by the hour drawing his conception of sleek automobiles; the tiny girl who rocks a scuffed and ragged doll in her arms, and thinks of it as her beautiful little baby- these capable witches and warlocks, these natural magicians, are employing the magical ingredient known as imagery, and the success of any ritual depends on it. children, not knowing or caring if they possess artistic skill or other creative talents, pursue their goals through the use of imagery of their own manufacture, whereas "civilized" adults are much more critical of their own creative efforts. this is why a "primitive" magician can utilize a mud doll or crude draw

in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of spiritual nature, the pentagram is inverted to perfectly accomodate the head of the goat- its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out "leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star. the symbol of baphomet is placed on the wall above the altar. candles the candles used in satanic ritual represent the light of lucifer- the bearer of light, enlightenment, the living flame, burning desire, and the

SATANIC RITUALS

into the dnieper in 988, when prince vladimir of kiev decided to convert to byzantine orthodoxy. volos suffered the indignity of being turned into a barnyard watchman and simple shepherd, and was assigned the new name of st vlas. volkh, the werewolf king, was the personification of sorcery, and was called upon by pagan russians to defend their land in times of need. the cult of kupala worshipped the magical powers of water. the fern, sacred to the followers of kupala, like the peacock of the yezidis, possessed power over riches, beautiful women and wisdom. the cult of larilo refused to die out even as late as the eighteenth century, when the bishop of voronezh abolished its practices, which included organized festivities and "satanic games" iarilo, the russian equivalent of pan, provided

form. there is much to be recommended in the works of borodin, cut, rimsky- korsakoff, ketelbey, ippolitov-ivanov, etc, despite the sneers of "purists) the priest enters, followed by his assistants, all wearing black robes and red cinctures of braided cord. the priest stands before the shrine, his assistants on either side. the priest's head is shaven. the razor used for this was first washed in the magical waters of zamzam. all music stops, and the gong is struck once. the flute resumes playing, very slowly and softly, and the priest invokes the third enochian key (from the satanic bible. when he has finished, the flute stops, and, following a pause, the gong is again struck. the flute begins to play, as before, and the priest recites from the al-]ilwah, the black book. al-jilwah priest:

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

such as the society of dark lily- regard its cathartic use as something of the past, such catharsis being performed intellectually- it still remains one of the most potent and blasphemous rites of black magic. one form of modern blasphemy is the mass of heresy of the order of nine angles. the theory behind this mass is based upon the assumption that christianity has produced an effect not only on the magical or psychic level of human life but also on the sociological level. this social aspect of christianity is considered to be manifest mainly in the political forms of communism and liberalism. the concept of equality of races and sexes, the goal of eternal peace and the upholding of jewish state from which christianity is assured a firm foundation in its holy birthplace, all amount to a h

ng past associations with the concept of the temple as a gateway to the world of the gods. this in itself is interesting bearing in mind that many pre-christian temples, upon which christians built their churches are believed to be situated on ley lines, which carry two currents of energy around the planet. it is this belief that is reflected in the theory that the abyss is a location point where the magical worlds and the mundane worlds collide. yet this gateway is also believed to exist within the human psyche at the point where the conscious and the unconscious meet and it is from this point that the satanic magician draws forth his magical power through the medium of satanic ritual. magical use of the abyss from this perspective varies according to the tradition of the order of nine an

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

kept secret among initiates into the religion. wiccan beliefs and practices in 1974 a number of wiccans gathered in minneapolis, minnesota, where they drafted a statement containing the magic in wicca it s common knowledge even among the masses that witches practice magic. they may have misguided ideas concerning the type of magic performed, but the witch is firmly linked in popular thought with the magical arts. wicca is. a religion that embraces magic as one of its basic concepts. this isn t unusual. in fact, it s often difficult to discern [determine] where religion ends and magic begins in any faith. still, magic plays a special role in wicca. it allows us to improve our lives and return energy to our ravaged [damaged] planet. wiccans also develop special relationships with the goddes

ry for everyone, but those that do not need it have no right to say that it is wrong. nor is it compulsory in hinduism. to the hindu, then, the whole world of religions is only a traveling, a coming up, of different men and women, through various conditions and circumstances, to the same goal. every religion is only evolving a god out superstition: belief not founded on reality, often a belief in the magical power of objects or the magical effects of certain actions. bigotry: prejudice, narrowmindedness. brethren: members of the same community or family. constitution: makeup, combined parts. mosque: place of worship in the religion of islam. idol: a physical object that is worshipped as if it were a god. assent: voicing of agreement. doctrines: bodies of ideas taught as truths in religion

SETH IN THE MAGICKAL TEXTS

ur psyche, or as an indwelling potential for development and an energy source within the human mind (a metamodel for transformation. of course this doesn't mean that you should hide questions in the nearest closet; rather i urge you to think about them, and to discuss them with others. that's the only way to refine your dialectic and to get somewhere with yoursehejarl fossum. brian glazer seth in the magical texts aus: zeitschrift fur papyrologie und epigraphik 100 (1994) 86.92 c dr. rudolf habelt gmbh, bonn 86 seth in the magical texts the scope of this paper is to clear up two misconceptions about the identity of seth in the magical texts. although it may appear to be rather modest, the scope is an entirely appreciable one, for the name of seth is prevalent in magical literature. i at th

0/81) 2.500. 2 w. fauth "seth-typhon, onoel und der eselkopfige gott, oriens christianus 57 (1973) 92. 3 b.a. pearson "egyptian seth and gnostic seth, society of biblical literature seminar papers 22 (missoula 1977) 33. cf. pearson "seth, 501. 4 "the egyptian background of gnosticism" in le origini dello gnosticismo, ed. u. bianchi, studies in the history of religion 12 (leiden 1967) 236. seth in the magical texts 87 perchance, some of these [gnostic] myths did not bring him into such contact with his homonym, seth the son of adam, as to create some confusion between them."5 thinking that such a "confusion" was "not impossible, doresse goes on to assert that there can be found "some curious traces of a cult of this seth-typhon presiding over judeo-gnostic rituals in which adam plays the le

n wrong that the gospel of the egyptians shows an amalgamation of egyptian seth and jewish seth. bleeker only referred to doresse in substantiation of his statement that such an identification could be found. there is no evidence for doresse's theory that the gnostics took seth-typhon to be a beneficial deity and merged him with jewish seth. furthermore, when seth-typhon appears as the sun god in the magical papyri, there is no trace of a welding with the jewish figure of seth. ii in his article "egyptian seth and gnostic seth (above, n. 3, b.a. pearson says that, to his knowledge, the jewish figure of seth does not occur in the greek magical papyri (p. 28. he goes on "there is one possible occurrence in a coptic curse-manuscript now in berlin, where the only-begotten son of god is called

delatte "etudes sur la magie grecque, v. akefalo% yeo, bulletin de correspondance hellenique 38 (1914) 196, line 12. 11 reg. vi p. 216 and 229 (nre ibet "eastern rhe [k. schmidt; reg. xii p. 244 and 247; cf. the preface to the 3rd volume in a. henrichs' edition of 1974, p. xvi; see also delatte (above, n. 10. for rhe, the sun god, and seth, see abrasax ii (above, n. 9) p. 25 (on line 514. seth in the magical texts 89 later, in a series of magic names 'iao iao seth seth (ii.1) may reflect the identification, iao= seth-typhon."12 whereas pearson is somewhat cautious, w. vycichl is not. in the article "magic, in the recently published coptic encyclopedia, the latter says" c there can be no doubt that the egyptian god is meant."13 since vycichl does not support his statement in any way whatsoe

: the focal point of his article is papyrus osloensis i (pgm xxxvi, where two iao-pictures are identified as representations of seth- typhon.16 the question for us, however, is whether the coptic magical text cited above witnesses to a welding of seth-typhon and christ. iao, a greek form of the name of the biblical god, yahweh (above, arbathiao, is associated and even equated with many deities in the magical texts. the conjuration in pgm iv.3019-3024 begins "i conjure you by the god of the hebrews, jesus, iaba iae c" just before the conjuration, we are informed that the phylactery should include, inter alia, the names, iaeo, iao, iaeo. it is clear that jesus is here identified with the jewish god, whose proper name is rendered by various greek forms.17 from the coptic gnostic texts, we als

SEVEN SHADES OF SOLITUDE

that succeed in the transmutation of will through self-sacrifice. the gifts bestowed at this station of the soul are numerous and it is within this hermitage that any true aspirant must secure himself in introspective contemplation if he is truly to comprehend the orientations and dispositions of his own nature. by abiding long hours in the companie of this solitude one may find the wellspring of the magical power within oneself. by actively sojourning there, in the very ebb and flow of the current within, the voice of oracles may be heard from the depths, the visions of the night shall arise in clarity, and to the most blessed the faithful gods shall come forth, unmasked and in patronage to the will. iv) the fourth solitude is the hermitage of the magister. this is the solitude of one who

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ur, smiling "our brotherhood were often compelled to recur to delusions to protect realities; and, as dexterous mechanicians or expert chemists, they obtained the name of sorcerers. observe how easy to construct is the spectre lion that attended the renowned leonardo da vinci" and glyndon beheld with delighted surprise the simple means by which the wildest cheats of the imagination can be formed. the magical landscapes in which baptista porta rejoiced; the apparent change of the seasons with which albertus magnus startled the earl of holland; nay, even those more dread delusions of the ghost and image with which the necromancers of heraclea woke the conscience of the conqueror of plataea (pausanias, see plutarch, all these, as the showman enchants some trembling children on a christmas eve

SIR WALLIS BUDGE EGYPTIAN MAGIC

nity, or copts. reference is made to them in the best classical works of the ancient egyptians, and it is more than probable that from them they found their way into the literatures of the other great nations of antiquity, and through the greeks, romans, arabs, and others into the countries of europe. in the following pages an attempt will be made to place in the reader's hands the evidence as to the magical side of the egyptian religion, which would have been out of place in the former work, the object of which was to describe beliefs of a more spiritual nature. but, as p. 3 in the book on the egyptian ideas of the future life, the facts here given are drawn from papyri and other native documents, and the extracts are quoted from compositions which were actually employed by the egyptians

e no doubt that the chief object of magical books and ceremonies was to benefit those who had by some means attained sufficient knowledge to make use of them. but the egyptians were unfortunate enough not to be understood by many of the strangers who found their way into their country, and as a result wrong and exaggerated ideas of their religion were circulated among the surrounding nations, and the magical ceremonies which were performed at their funerals were represented by the ignorant either as silly acts of superstition or as tricks of the "black" art. but whereas the magic of every other nation of the ancient east was directed entirely against the powers of darkness, and was p. 4 invented in order to frustrate their fell designs by invoking a class of benevolent beings to their aid

here, some of the greatest of thinkers among the greeks regarded that country not only as the home of knowledge and the source of civilization and of the arts, but also as the fountain head of what has been called "white magic" and the "black art" in some respects they exaggerated the powers of the, egyptians, but frequently when the classical writers were well informed they only ascribed to them the magical knowledge which the egyptian magicians themselves claimed to possess. a striking instance of this is given in the second book of the metamorphoses of apuleius where, it will be remembered, the following is narrated. the student telephron arrived one day at larissa, and as he was wandering about in an almost penniless condition he saw an old man standing on a large block of stone issuin

which were sculptured or painted on the walls, and the hieroglyphic inscriptions which accompanied them, were considered by those who could neither understand nor read them to be nothing more nor less than magical figures and formula which were intended to serve as talismans. the historian mas'udi mentions 1 an instance of the powers of working magic possessed by a certain jew, which proves that the magical practices of the egyptians had passed eastwards and had found a congenial home among the jews who lived in and about babylon. this man was a native of the village of zurarah in the district of kufa, and he employed his time in working magic. in the mosque at kufa, and in the presence of walid ibn ukbah, he raised up several apparitions, and made a king of huge stature, who was mounted

lowers had been steeped; and when the words of the chapter of the buckle given above had been recited over it, p. 44 the amulet brought to the deceased the protection of the blood of isis, and of her words of power. it will be remembered that she raised the dead body of osiris by means of her words of power, and there is a legend to the effect that she smote the sun-god ra with severe sickness by the magical power which she possessed. another object of the buckle was to give the deceased access to every place in the underworld, and to enable him to have "one hand towards heaven, and one hand towards earth" 4. the amulet of the tet. this amulet probably represents the tree trunk in which the goddess isis concealed the dead body of her husband, and the four cross-bars indicate the four cardi

SIX WAYS OF KNOWLEDGE

ng your head once in that direction. any candles or lights in the east should be the last to be extinguished. always leave the area without looking back at it, no matter what you he wthe six ways of knowledge by setnakt the average man and woman believes that they know how to see, hear, and touch things. they don't understand the need not only to train the senses, but to effect that point we call the magical link that is the intersection of one's senses, psyche, and actions. changing the ways of knowledge, that is to say, changing perception is the great work. it takes years to do, and early success in magical initiation may lull us into forgetting the need to work in this area. like modern neurolinguistics programming the egyptians were familiar with three modes of knowledge: touch, heari

neurolinguistics programming the egyptians were familiar with three modes of knowledge: touch, hearing and sight. they identified these as other- and self-centric forms, the self-centric form being connected with the right half of the body, the other-centric with the left. these modes of perception are vital for the modern magician to learn and practice as they are key to nourishing and expanding the magical part of one's life. these modes of interacting with the world and the self are a means to unify the self, and prepare it for the journey to the stars. as the will of the magician increases, the other-centric forms came be made to manifest much more easily. i will deal with six modes of perception in the order we usually discover them. touch (self-centric. the verb "to grasp" is amn whi

SORCERIES OF ZOS

animal forms, and the power they possessed of reifying thought-forms. the bestiaries of all the races of the earth are littered with the results of their sorceries. they were non-human entities; that is to say they pre-dated the human life- wave on this planet, and their powers- which would today appear unearthly- derived from extra-spatial dimensions. they impregnated the aura of the earth with the magical seed from which the human foetus was ultimately generated. arthur machen was, perhaps, near the truth of the matter when he suggested that the fairies and little people of folklore were decorous devices concealing processes of non-human sorcery repellent to mankind. machen, blackwood, crowley, lovecraft, fortune, and others, frequently used as a theme for their writings the influx of e

ley produced had its corresponding shakti. the rites of eleusis (1910) were powered, largely, by leila waddell. book four, parts i& ii (1913) came through soror virakam (mary d'este. liber aleph- the book of wisdom or folly (1918- was inspired by soror hilarion (jane foster. his great work, magick in theory and practice, was written mainly in 1920 in cefalu, where alostrael (leah hirsig) supplied the magical impetus; and so on, up to the new aeon interpretation of the tarot (the book of thoth, which he produced in collaboration with frieda harris in 1944. dali's shak-ti gala- was the channel through which the inspiring creative current was fixed or visualized in some of the greatest paintings the world has seen. and in the case of austin osman spare, the fire snake assumed the form of mrs

2) see chapter 10 (23) vide, infra, p.204 (25) i.e. a solitary sex act (26) described in the book of pleasure (a.o. spare, republished 1975 (27) see letters on od and magnetism; karl von reichenbach, london, 1926 (28) the book of pleasure, p.56 (29) see the secret life of salvador dali, new york, 1942 (30) they were carried over from the draconian or typhonian traditions of predynastic egypt. see the magical revival, chapter 3 (31) the way of resurgent atavisms (32) hecate, the witch or transformer from dark to light, as the tadpole of the waters to the frog of dry land, as the dark and baleful moon of witchcraft to the full bright orb of magical radiance and enchantment exemplified for spare by 'witch' paterson who changed from the hag to the virgin before his eyes. see images and oracles

SYMBOLISM

tion of ideas, whether written, spoken, or communicated through one or more other senses. 1565 based on the idea that a single symbol can have a whole galaxy of meaning, a useful communications skill is the ability to use symbols in the proper places, in the proper ways, to communicate more meaning in a smaller package (with fewer words. perhaps of greatest importance within the temple of set are the magical aeonic words: xeper, remanifestation, and xem, and the preceding words of indulgence and thelema. by using these words in writing or other forms of communication, we communicate the meanings associated with those words. if i say the word "xeper" to an initiate, it means something totally different than it would mean to someone off the street, and it means something totally different to

TECHNICIANS GUIDE TO THE LEFT HAND PATH

density and so forth- in other words the features of resonance. we each stand in a relationship to the original causes that have resulted in our physical evolution, in our consciousness, and in our sense of being. the realm of proportion is an extension towards, or a retraction from that connection of individuated consciousness to that original causal epiphany. further, the realm of proportion is the magical link between the magus and his/her utterance. resonance, magi and aeons i would to briefly touch upon the significance of resonance as a mechanism that distributes information relevant to the word and works of the magus. the first step in understanding this process is assimilating a technical understanding of resonance. the second step is to observe within oneself, and within the exter

istory, through application of logic, philosophy amd science is a major component in the growth and maturity of all the other selves. this self is largely underdeveloped in most individuals. it is the vital component involved in resonant extension which will be covered in a later chapter. the intellectual self is the pipeline from outer phenomena to the inner magical, or higher intellectual self. the magical or higher intellectual self. this is not the opposite of the intellectual self as much as it is a complementary and harmonic connection to it. this is the self that leads inward towards what is essential to know of oneself. it is a path of observation that leads towards the abstract, rather than the concrete source of knowledge. this is the filter (that if developed) impacts its presen

te of the intellectual self as much as it is a complementary and harmonic connection to it. this is the self that leads inward towards what is essential to know of oneself. it is a path of observation that leads towards the abstract, rather than the concrete source of knowledge. this is the filter (that if developed) impacts its presence upon the intellectual self through the creation of tension. the magical self defies reductionism. its mode of activity is to comprehend complexes of ideas relating to an individuality (or whole) through correlation, paralells and opposites. it is a direct confrontation with the thing in and of itself, and not merely an aspect reduced from the whole. the magical self therefore avoids values, its essential nature will be antinomian, containing the entirety o

or whole) through correlation, paralells and opposites. it is a direct confrontation with the thing in and of itself, and not merely an aspect reduced from the whole. the magical self therefore avoids values, its essential nature will be antinomian, containing the entirety of an experience from beginning to end inluding the truth of its own dichotomy (the process of remanifestation. the filter of the magical self is not the result of training (it's always been there, although training creates a much greater awareness of this aspect of the psyche. the instinctive/emotional self. this is the great seat of all our joys and sorrows. it is the heart of humanities great rise and falls, and of its sustained misery. it is the great motivator. the great key to all the locks of the soul and heart to

ective world. experience and introspection reveals that you can note when one of these lenses takes precedence over the other, when one becomes the specific focus you are looking through. in a 1996 essay on inverse resonance i wrote the following (slightly edited for this book: the path back seeing more, doing more, creation and will manifest as the externalized resonant elongation of action into the magical proxemics of our environment. these functions of process if inverted, that is, if examined within the context of self, of personal internal process and the energetic nonphysical environment of concepts, dreams, and ideas, are the retractive qualities of resonance. that which manifests without belongs to the extending force of resonance, and that which manifests within belongs squarely

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

ns halfway between men and gods in their constitution..of course there are many minor, elemental spirits."18 huston says that talismans, images, and symbols and hand and body signs and the positions and prescribed actions of body parts will "partake of the nature of a spirit or elemental" in other words, spirits are attracted and supposedly go to work on behalf of the person who wears or displays the magical talisman, charm, image, idol, or symbol, or who practices and puts into operation a particular hand sign, handshake, body movement, or position, or ritual, whether that ritual is simple or sophisticated. the more sophisticated and complex rituals and the more detailed, intricate, and powerful is the design of the talisman, symbol, hand sign, etc, the more likely a higher level entity a

le god whom the masons worship must stay hidden. the name and identity of the hidden god must be concealed at all costs, and thus an appropriate hand sign has been devised to represent this grotesque coverup: the sign of the hidden hand. how to perform the sign figure 34 shown here is taken directly from duncan's masonic ritual and monitor (3rd edition. it pictures the royal arch mason performing the magical sign of the master of the second veil, which i informally and more informatively call here the sign of the hidden hand of the men of jahbuhlun. according to duncan's the candidate presents this sign when he is approached by three sojourners from babylon. their objective: rebuild the temple of solomon in jerusalem and eventually establish a world empire of the jews. 58 codex magica in h

mothy mcveigh, put to death by lethal injection after conviction of perpetrating the murder of 168 people in 1995 by blowing up a federal building in oklahoma city, remained an enigmatic personality to the end. but this picture of mcveigh in prison shortly before his execution may be revealing as to the man's character. what at first appears to be just the man's thumb sticking out may actually be the magical sign called the manofigo (a clenched hand or fist, the thumb jutting out. in some secret societies and witchcraft sects the thumb thus symbolizes the phallus inserted as a creative act. in sum, in this posture, mcveigh, realizing it is the final image or one of the last of him that the outside world his accusers will probably see, is saying "f..k you" the article accompanying the pictu

image or one of the last of him that the outside world his accusers will probably see, is saying "f..k you" the article accompanying the picture of mcveigh would seem to buttress this theory. it is titled "no regrets, no remorse" and says the oklahoma city bomber is "unrepentant" the angry scowl on timothy mcveigh's face is also indicative (photo: u.s. news& world report, april 9, 2001) at left, the magical manofigo or mano in fica hand sign. at right is a second version. timothy mcveigh's hand sign above is a third version. the mano in fica is of oriental origin. it represents a lingam-yoni (penis-vagina) formed by the thumb protruding between any of the fingers. to early christians, it was called manus obscenus, the obscene hand. the vicious michael chertoff, son of a jewish rabbi, form

re, they ordered the removal of the symbols and created as a replacement for them the familiar hammer and sickle emblems as the u.s.s.r.'s official seal. one of the clergy leaders of the orthodox church in greece wears a pendent of the crowned double-headed eagle as a talisman around his neck. the cross, meanwhile, is relegated to the left side of the satanic talisman. that ravenous dark bird 257 the magical head of zohar is a cabalistic design illustrating the concept of opposites, the principle of "as above, so below" it is widely used by cabalists and jewish rabbis as an instructional device. abraxas, the gnostic rooster god, symbolic of the sun god. notice the two serpent legs, indicating the satanic doctrine of duality. 258 codex magica in tarot card decks, one of the cards depicts "t

THE BOOK OF PLEASURE

n a dickensian south london slum, he was asked whether he regretted his lonely existence "lonely" he exclaimed, and with a sweep of his arm he indicated the host of unseen elementals and familiar spirits that were his constant companions; he had but to turn his head to catch a fleeting glimpse of their subtle presences. i have described some of spare's transactions with his 'host of familiars' in the magical revival, but the reader of the book of pleasure will have little difficulty in imagining what these creatures were like. imagination is the operative word, for spare's sorcery is a form of veritable imagination or image-making; of 'dreaming true. he exalted the imagination above every other faculty and claimed that "dreams shall flesh" if the requisite ability to reify them has been ab

ses of vampirism. see the confessions of aleister crowley (ed. symonds and grant, chapter 42, jonathan cape, london, 1969 4. the order of the silver star. 5. the equinox "the encyclopaedia of initiation, appeared in eleven numbers, ten of which were published between the years 1909 and 1913. two only of spare's drawings were reproduced. see the equinox, vol. 1, number 2, pages 140 and 161. 6. see the magical revival (frederick muller ltd. 1972, plate facing page 149, for a reproduction of spare's impression of black eagle, painted in 1946. 7. howard phillips lovecraft (1890-1937. the new england writer whose tales of terror involve traffic with extra-terrestrial entities. 8. see crowley's confessions. 7 8 definitions the words god, religions, faith, morals, woman, etc (they being forms of

f. the reaction and denial, caused by the troublesome effervescence of the organic incapacity. denial or faith does not change or annihilate it, but is its reinforcement and preservation. therefore belief, to be true, must be organic and sub-conscious. the desire to be great can only become organic at a time of vacuity, and by giving it (sigil) form. when conscious of the sigil form (any time but the magical) it should be repressed, a deliberate striving to forget it, by this it is active and dominates at the unconscious period, its form nourishes and allows it to become attached to the subconsciousness and become organic, that accomplished, is its reality and realization. he becomes his concept of greatness. so belief becomes true and vital by striving against it in consciousness and by g

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

th ritual drama. this is also the place where you would do healing magick, charge new tools, and the like. charging the wand this was inspired by the vigil of the wand, as found in the portal book by ian corrigan. pass the wand first through incense, then through salt, and then through water. then say: creature of wood, be welcome at my altar. be blessed& free from all storms, both in the mortal& the magical realms. become one with me, and work my will in the worlds of land, sea& sky. pass the wand through the spirit flame. then say: by the power of this holy fire, be blessed with wisdom, love& joy. become one with me and work my will in truth and power. hold the wand upright between your palms, and over your heart. feel the power flow out as you breath life into the wand. then say: in the

s be ever in your heart. merry meet, and merry part, and merry meet again! suggested reading list amber k, covencraft: witchcraft for three or more ian corrigan, the portal book: basic teachings of celtic witchcraft aleister crowley, magick in theory and practice scott cunningham, earth power (natural magick book 1) earth, air, fire& water (natural magick book 2) melita denning& osborne phillips, the magical philosophy series: vol. 1, the foundations of high magick vol. 2, the sword and the serpent vol. 3, mysteria magica ed fitch, a grimoire of shadows magical rites from the crystal well donald tyson, how to make and use a magic mirror page 19 grimoire of eclectic magick) at the crossroads( are you a natural witch? the truth is, everyone has the ability within them. it is only a matter of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

tion that the ancient egyptian view of the nature of each individual human included both the physical and nonphysical aspects of the whole person, the spiritual, nonmaterial representations were not valued above the material body. such an assertion is easily demonstrated by the lengthy process of embalmment and the elaborate process of mummification conducted on the physical body of the deceased. the magical rit- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 21 in the inner mongolia autonomous region in northern china, chinese archeologists have discovered a pyramid which they have dated to be more than 5,000 years old. archaeologist guo dashun stated that the three-stepped pyramid belongs to the hongshan culture period of 5,0

the old religions. christianity was a young religion when compared to the worship of the greek, roman, egyptian, and other middle eastern and eastern deities. the mystery schools kept alive the practice of magic and the belief that secret rituals and sacred relics could command the presence of divinity. the ancient mystery rites dedicated to such gods as osiris, isis, and dionysus, together with the magical formulas discovered by hermes trimegistus and other masters of the art of theurgy, compelled the gods to manifest and share their powers. the myths of the old gods and the holy scriptures of the christians, the secret experiences of the ancients and the revelations of the apostles, the personal sense of god developed by the pagan cults, and the promise of the church fathers that one co

ch covers a person s skin with scales or ulcerations. loa a spirit that is thought to enter the devotee of the haitian voodoo, during a trance state, and believed to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonquian peoples

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

was the wolf or the bear. in ancient scandinavia, the norse words ulfhedhnar( wolf-clothed) and berwerker refer to the wolf or bear skins worn by the fierce viking warriors when they went berserk, war-mad, and fought with the fury of vicious animals against opponents. in the slavonic languages, the werewolf is called vlukodlak, which translates to wolf-haired or wolfskinned, once again suggesting the magical transference desired from wearing the skin of a brave animal into battle. interestingly, the popular conception that one becomes a werewolf after having been bitten or scratched by such a creature of the night originated not in ancient tradition but in the motion picture the wolf man (1941. such werewolf deterrents as sprigs of garlic, wolf bane, and the deadly silver bullet were also

. fairies have always been considered very much akin to humans, but also as something other than mortal. the fairies are said to be able to enchant humans, to take advantage of them in numerous ways, and even cast a spell on likely young men or women and marry them. they often seem intent upon kidnapping children and adults and whisking them off to their underground kingdom. those who return from the magical kingdom have experienced missing hours, days, weeks even years. on the plus side, fairies have also been reported to help farmers harvest their crops or assist housemaids in cleaning a kitchen. there t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysterious creatures 101 fairies magical winged beings (corbis corporation) are accounts of fairy

he ability to see fairies. concerning fairies themselves, doyle theorized that they are constructed of material that emits vibrations either shorter or longer than the normal spectrum visible to the human eye. although in the 1980s it was revealed that the two girls had quite likely faked the photographs of the fairies, in 1997 a motion picture entitled fairy tale: a true story chose to emphasize the magical qualities of the cottingley incident. charles sturridge, the director, was quoted in premiere, november 1997, as saying that he didn t want to make a film about whether or not the two young girls had faked the fairy photographs. sturridge emphasized that his film was really all about, the need to believe beyond what you can see. interestingly, yet another film about the cottingley fair

e plural of jinni. kabbalist/kabbalah jewish mystical teachings that are based on hidden meanings in the hebrew scriptures. can also be spelled cabala. from the hebrew qabbalah, meaning tradition, and from quibbel, to give, receive or accept, ultimately something that is handed down. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 112 mysterious creatures to transform into a wolf, and take on all of its characteristics. metrology the scientific system or study of measurements. from the greek metrologie, meaning theory of ratios and metron, or measure. paleoanthro

ch covers a person s skin with scales or ulcerations. loa a spirit that is thought to enter the devotee of the haitian voodoo, during a trance state, and believed to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonquian peoples

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

heir ceremonies, the initiates reached a state of frenzy wherein they would smash their clenched fists against unyielding surfaces until the blood flowed from broken knuckles. then after a period of spasmodic twitching, foaming at the mouth and screaming hysterically, they would roll about on the ground until they became unconscious. at this point, they were led into the inner temple to be taught the magical secrets of the tong and to receive their power of invulnerability against death at the hands of a foreigner. the imparting of invulnerability was followed by the blood oath of the tong, in which each initiate drank a measure of blood. initially the violence of the boxers was directed against small christian missionary t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d

and the scholars and magicians of the byzantine empire. many christian adventurers returned with the secrets of what they called gconstantinople magic h and began to experiment with the ancient teachings in hidden laboratories. by t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 40 magic and sorcery the twelfth century, a school of medieval magic built on the magical systems of the spanish moors and the jewish kabbalah had begun to achieve popularity among the intellectuals of europe, who found in alchemy a perfect expression of their quest for god and for gold. the true alchemist sought the transcendent powers of the material and immaterial dominions that could transmute base metals into gold and transform the baser human instincts into a purity o

eat duration, he did not really begin to explore spiritualism and the arcane until he had returned to england after his retirement shortly before world war ii. there, in the autumn of 1939, he discovered witchcraft and, dorothy clutterbuck, a hereditary witch, high priestess of a new forest coven, initiated him into a secret group of wiccans. throughout his writings, gardner would always refer to the magical religion as wica, rather than wicca, as the word is spelled in common usage today. in his book the meaning of witchcraft (1959, gardner wrote that when he found wicca, he knew that he had discovered something interesting, but he was nearly through the initiation when it struck him that the old religion did truly exist and that he had become a part of the great circle that had existed s

in the fourteenth century. although it is thought that the gypsies came west from india by way of persia, they often claimed that they were originally from egypt. to make such an association with the ancient mysteries of the nile added to their status with the europeans and also increased the aura of the mysterious that they sought to create around themselves. portraying themselves as diviners in the magical traditions of egypt, the gypsies began reading fortunes with picture cards called atouts that were popular in persia. when the deck underwent a transformation in europe, it was called tarots. these decks were similar to modern packs, but there were 78, rather than 52, cards, and the suits were not the familiar diamonds, spades, clubs, and hearts, but swords, cups, coins, and rods. rath

people who have been introduced to the technique for the first time believe that it is of recent origin. on the contrary, numerology is among the oldest of the psychic sciences, and numerological divination and number charms are found in india, greece, egypt, china, and europe. pythagoras (c. 580.c. 500 b.c.e, the great greek mathematician and mystic, proclaimed that the very world is built upon the magical power of numbers. according to his doctrines, numbers contained within them the essence of all that is in the natural and the spiritual worlds. for those who followed the teachings of pythagoras, the number one symbolized unity and therefore the creator-god. two represented the duality of good and evil and stood for the devil. four, symbolizing balance, was considered by pythagoreans a

THE GOD OF THE WITCHES

he queen of elfin has a grip of all the craft, butchristsonday is the goodman and has all power under god" i suggest that the name christsonday is aconfusion of christus filius dei, i.e. son dei, dei being considered as a personal name by the ignorantworshippers. in the same way the devil of dame alice kyteler was called in the latin record sometimesrobin artisson, sometimes robinus filius artis. the magical word maikpeblis is probably, like kochl366ffel, aconfused rendering of a traditional name.the name of the god in guernsey was hou. this is clearly indicated by the version of the witch song or hymnquoted by bodin in 1616,[44] where his "diable" is the equivalent of the guernsey hou. bodin's version is,"har, har, diable, diable, saute ici, saute l340, joue ici, joue l340; the guernsey v

he recognised magical means of ascertaining whether a sickperson would recover or not; it was put round the patient's body and the augury obtained from it. it was ofthis magical practice that the unfortunate janet pereson[34] was accused in durham in 1570 the chargeagainst her stated that "she uses witchcraft in measuring of belts to preserve folks from the fairy. as late asthe eighteenth century the magical power of the garter is well illustrated in a story from the orkneys,[35]"there was an eagle flew up with a cock at scalloway, which one of these enchanters seeing, presently took astring (his garter as was supposed, and casting some knots thereupon with the using the ordinary words, theeagle did let fall the cock into the sea".the garter in legend can be of great importance. the story

uotation is given on p. 112.the importance of the broom in india is as great as in europe, but as the sweepers belong to one of the lowestcastes it is difficult to obtain much information. one "sect" is known as mehtars; a word which means princeor leader, a mehtar is therefore often addressed as maharaj. the ordinary house-broom is made of date-palmleaves and is considered sacred, but it has not the magical qualities of the sweeper's broom which is made ofsplit bamboo "it is a powerful agent for curing the evil eye, and mothers get the sweeper to come and wave itup and down in front of a sick child for this purpose.[80] the dead of the sweeper-caste are buried facedownwards to prevent the spirit from escaping, for a sweeper's ghost is regarded as extremely malevolent;this custom should be

ars. in the department of entre-sambre-et-meuse,[52] theritual is slightly different "come to the wood and you will see a man coming to you. this is the chief. hewill ask if you will engage in his society. if you refuse he will tell you to return whence you came. if youaccept, the term of the engagement is for seven years, and you will get a plaquette a day. the welsh methodcarries on the idea of the magical power of the host. in north pembrokeshire[53] an old man-witch gave anaccount of how he obtained his power. when he went to his first communion he made pretence of eating thebread "and then put it in his pocket. when he went forth from the service there was a dog meeting him by thegate, to which he gave the bread, thus selling his soul to the devil. ever after, he possessed the power t

h seems to have arisen after the persecutions had begun. some of thewitches deliberately ate the flesh of a young infant with the avowed purpose of obtaining the gift of silence,even under torture, when questioned by the christian judges. the child does not appear to have been killedfor the purpose, but considering the infant mortality of the period there could have been no difficulty inobtaining the magical flesh. the reason for the practice was a form of sympathetic magic, by eating the fleshof a child who had never spoken articulate words the witches' own tongues would be prevented also fromarticulating. de lancre[12] shows this belief very clearly "in order not to confess the secrets of the school,they make at the sabbath a paste of black millet with the powder made from the dried live

THE KEY TO THE MYSTERIES

tal magic. there only are found the absolute of knowledge and the eternal bases of law, guardian against all madness, all superstition and all error, the eden of the intelligence, the ease of the heart, and the peace of the soul. we do not say this in the hope of convincing the scoffer, but only to guide the seeker. courage and good hope to him; he will surely find, since we ourselves have found. the magical dogma is not that of the mediums. the mediums who dogmatize can teach nothing but anarchy, since their inspiration is drawn from a disordered exaltation. they are always predicting disasters; they deny hierarchical authority; they pose, like vintras, as sovereign pontiffs. 224 the initiate, on the contrary, respects the hierarchy before all, he loves and preserves order, he bows before

THE MAGICIAN S KABBALAH

m tov (1698-1760, which means "master of the word, a high mark of respect in kabbalism. having briefly examined the development of kabbalah within the judaic mystical tradition, we must now attempt to sketch some of the significant points at which it passed through to the occult tradition, particularly in europe, and thence to the modern magician. the kabbalah and its teachings passed across into the magical philosophy primarily by transition through medieval christian thinkers who saw in kabbalah a model and validation for their own tradition. from the late fifteenth century jewish converts to christianity brought kabbalistic views to the attention of other theologians. a platonic academy in florence, founded by giovanni mirandola (1463-94) furthered research and discussion of kabbalah am

throughout the hidden depths of the universe (and 418 is the value of kbvd zyv h-nchsh "the bright glory of the snake, and hence the great work completed as the snake reaches kether and the light floods down it. the word rbh, meaning "archer" has the value of 207 also, thus showing the process of "shooting" up the middle pillar of the tree in the mystical process of attaining the avr rather than the magical one of ascending back up the lightning flash. chapter four; kether, the crown of coherent light the doctrine of trans-resonance as we have already noted, one of the primary doctrines of magick is that "that which is above is like unto that which is below, also stated variously as "the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a

is also the sephirah from which maya issues, the net of manifestation that is ultimately illusion. in the psyche, this relates to the archetypes that are "hard-wired" into our brain so that we perceive the universe as we do. the transcending of this biological programming is part of the "crossing of the abyss, in a sense. note that there is a scientific and philosophical argument which parallels the magical argument of whether such a feat is possible. the magicians argue whether it is possible to cross the abyss whilst alive (it is difficult to know where the disproof of this argument could be, whilst the scientific philosophers argue whether it is possible for a system to escape itself. another of the concepts associated with binah is faith. the idea of faith is often taken to be merely

THE MIDDLE PILLAR

y painting with english artist in paris. his parents gave him documents for the but when it came time to obtain the french visa, regardie up the papers himself and signed hs father's name to it. so in october of 1928 at the age of twenty, regardie went france to take the post that crowley offered him. for the next years regardie lived a rather nomadic life as he tried to get employer to teach him the magical arts. glass silex coffee maker that the detective distilling drugs. the fact that crowley german magical society (the ordo templi the false conclusion that crowley was a crowley's problems came to a head with h s literary press agent who told was a drug addict. as a result of all ths, marie de miramar, were given expulsion regardie, who had neglected to get a valid also told to leave t

by the breakup of the friendship and was only able to pardon crowley in his later years (in 1970, when he wrote the eye in the triangle: an interpretation of aleister crowley, regardie's charitable nature and his ability to be forgiving toward his old friend was evident) the publication of the tree of lz$e caused quite a stir in magical circles of the time. in the book regardie outlined a few of the magical practices and teachings of the hermetic order of the golden dawn. although the original order had ceased to exist in 1903, it continued to live on in its successors, the stella matutina and the alpha et omega. many members of both orders remembered crowley as a disruptive insurgent from years before, therefore regardie's previous connection to crowley caused some members to lash out at

ctors concerned in the conflict. ocdt theory as we have it from tradition may be extremely useful here. with some degree of practical experience, we could easily discover the precise nature of the original conflict by a consideration of that part of the organism to the symptoms of whch our attention is attracted. for example, consider one troubled by nephntis.22 one of the most si&cant aspects of the magical tradition is astrology. in this latter science the kidneys are referred to the operation of the the two pillars of the temple 15 planet venus. as we know from mythology, venus is the deity concerned with love, feeling, and emotion. we would surmise therefore that in the event that the love or emotional life of an individual has been frustrated or repressed to such a point where the psy

. it should comprise definitely the first stage of the two pillars of the temple 21 spiritual training. were it possible, and were there magical schools in existence, it would gratify me enormously to see magical training preceded by six or twelve months of application to reductive analysis, pursued by sympathetic physicians or lay-analysts who had long and intimate experience with clinical work. the magical schools must open a department of analytical psychology, if their own systems are to attain public prominence worthy of attention and patronage. such schools, though offering courses of training considerably prolonged, would eventually develop such a type of individual that the public would eliminate "dangerous" from its association with magic, and be obliged to take cognizance of the

e student is hopelessly clogged with infantile and adolescent predilections which have not been recognized as such. the ego is compelled to extreme courses of action, as though by compulsion. and underneath his every activity lurks the unconscious spectre--fear. it is precisely with these monsters of fantasy that analyfxal psychology can deal effectively, and it is from such absurd obstacles that the magical students is a confirmed but unconscious sufferer.27 by associating magic with analysis, we should be able to avoid the pitfalls into which our predecessors fell so headlong. the production of genius--more specifically a religious and mystical type of genius4ver the goal of magc, should be more within our grasp than ever before, and considerably more open to achievement. these ideas are

THE MOTHMAN PROPHECIES

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

THE NECRONOMICON SIMON VERSION

tion new york, 1959 fossey, c. la magie assyrienne paris, 1902 de la fuye, a "le pentagramme pythagoricien, sa diffusion, son emploi dans la syllabaire cuneiforme" babyloniaca paris, 1934 genouillac "les dieux de l'elam" recueil de travaux relatifs a la philologie et a l'archaeologie egyptiennes et assyriennes. paris, 1904 (ed. maspero) grant, k. aleister crowley and the hidden god new york, 1974 the magical revival new york, 1973 gray, j. near eastern mythology new york, 1969 griffith& thompson the leyden papyrus new york, 1974 hooke, s.h. babylonian and assyrian religion oklahoma, 1975 middle eastern mythology new york, 1975 king, l. babylonian magic and sorcery london, 1896 history begins at sumer new york, 1959 kramer, s.n. mythologies of the ancient world (ed) new york, 1961 sumerian

THE ROSICRUCIAN MANIFESTOS

ful, diligent, and secret; as also to commit carefully to writing, all that which he should direct and instruct them in, to the end that those which were to come, and through especial revelation should be received into this fraternity, might not be deceived of the least sillable and word. after this manner began the fraternity of the rosie cross; first, by four persons onely, and by them was made the magical language and writing, with a large dictionary, which we yet dayly use to gods praise and glory, and do finde great wisdom therein; they made also the first part of the book m: but in respect that the labor was too heavy, and the unspeakable concourse of the sick hindred them, and also whilst his new building (called sancti spiritus) was now finished, they concluded to draw and receive

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

nd roses splashed and spilt about thy dabbling feet, and aching jaws whose tongue licks mine, twin asps like moons that curl, red moons of blood! whose catlike body claws, like a white swan raping a jet-black girl, mine, with hysteric laughter c *gargoyles, vol. iii, p. 86. and the following four verses in gsaida h are superb: the spears of the night at her onset are lords of the day for a while, the magical green of the sunset, the magical blue of the nile. afloat are the gales in our slumberous sails on the beautiful breast of the nile. we have swooned through the midday exhausted by the lips. they are whips. of the sun, the horizon befogged and befrosted by the haze and the grays and the dun of the whirlings of sand let loose on the land by the wind that is born of the sun. thrilled thr

spring, 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 toils are unwoven, the battle is done; my lover comes back to my arms, to the splendid abyss of the air and abode of the sun. the sword be assuaged, and the bow be unbended! the labour is past, and the victory won. the arrows of song through hell cease to hurtle. away to the passionate gardens of greece, where the thrush is awake, and the voice of the

our mother filth! with hope, and youth, love, light, and power, and mastery of truth armed, we reject you; the bright scourge we ply, your howling spirits stumble to your sty: the worm that was your lie. our heel its head bruises, that bruised us once; the snake is dead. so, passionate and pure, the strong chant rolls, queen of the mystic unity of souls; so from eternity its glory springs king of the magical brotherhood of kings; the absolute crown and kingdom of desire, earth fs virgin chaplet, molten in the fire, sealed in the sea, betokened by the wind: gthere is one god, the spirit of mankind! h *mysteries: lyrical and dramatic, vol. i, pp. 105, 107. the sacred pledge of the rosicrucians was: gman is god and son of god, and there is no other god but man. h such is aleister crowley fs m

THE BOOK OF GATES

ord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, that is to say, seti mer-en-ptah, whose word is maat. thy mother nut putteth forth [her] two hands and arms over thee, osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of ra, p. 57 whom he loveth, lord of diadems, seti mer-en-ptah, whose word is maat. thy mother nut hath added the magical powers which are thine, and thou art in her arms, and thou shalt never die. lifted up and driven away are the calamities which were to thee, and they shall never [more] come to thee, and shall never draw nigh unto thee, osiris, king, the lord of the two lands, men-maat-ra, whose word is maat. horus hath taken up his stand behind thee, osiris, son of ra, lord of diadems, seti mer-en-pta

THE GOD SET

or all practical purposes the christian devil. some scholars have even derived the name satan from set-hen, a cult title meaning the majesty of set, but i am dubious of this particular derivation. however set was not down for the count. during the ptolemaic period set, merged with the greek titan typhon, became the figure for the goes or sorcerer to use. after hermes the most often invoked god in the magical papyri is set-typhon. this entity was used to bring spirit helpers( bird would fly down and announce that the magician was now under the protection of a god- a popular typhonic practice outside of egypt as well se morton smith's jesus the magician. set was also the god to invoke to send dreams, perform healings on the head or spinal column, and to cause enmity between enemies. there se

THE SECRET RITUALS OF THE OTO

1 2:01:15 pm] the secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter two occult templarism in spite of its importance as a mystical fraternity the origins of the o.t.o. have remained somewhat obscure. it is true that some occultists have supplied a pedigree of sorts, but without giving any evidence for their genealogical conclusions. thus in his stimulating book the magical revival (muller, 1972) mr. kenneth grant has told us that the true occult order. numbered among its openly unavowed (sic) representatives such authorities as sir edward bulwer-lytton. fred hockley, kenneth mackenzie. and others. bulwer-lytton links up historically with the continental adepts eliphas l vi, gerard encausse (papus, rudolph steiner and franz hartmann. these collateral cont

was agreed that he should head the british section of the o.t.o. this, it will be remembered, was the mysteria mystica maxima. subsequently crowley visited berlin where he received copies of the order s instructional manuscripts and had the title of supreme and holy king of ireland, iona and all the britains within the sanctuary of the gnosis conferred upon him.19 while crowley was impressed with the magical teachings he received from reuss he found the o.t.o. s techniques far simpler than the long-winded ceremonial methods of the golden dawn reuss seems to have been equally impressed by crowley and, indeed, to have been converted to crowleyanity, the new religion of thelema. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c4.html (2 of 3 [12/28/2001 2:0

when he left the crowley copyrights to the o.t.o. germer did not have grosche s movement in mind. in an action held in the german courts some years ago grosche failed to establish his claim to be the chief of a section of the authentic o.t.o. eugen grosche was on friendly terms with kenneth grant whose claim to be outer head of the order has been made on the dustjackets of crowley s confessions, the magical record of the beast 666, and kenneth grant s own, the magical revival. nevertheless germer expelled kenneth grant from the o.t.o. on july 20, 1955. an account of this expulsion is given in rites of modern occult magic by francis king and i can confirm that this account is correct. i have in my possession a signed copy of one of the duplicate copies of the notice of expulsion sent out b

ed contacts with the forces on higher planes that are behind the o.t.o, can regard itself as magically speaking, a section of the genuine o.t.o. today many such groups are coming into existence. the publication of the o.t.o. rituals will aid them in their tasks; for too long these rituals have circulated only in inaccurate versions amongst tiny coteries who imagine they have some right to deflect the magical current that is designed to regenerate our planet. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c5.html (3 of 3 [12/28/2001 2:01:50 pm] sroto_notes 23. this chapter is contributed by frater transmutemini, an occultist working within the o.t.o. tradition. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note23.h

TRUE HISTORY OF WITCHCRAFT

someone may have borrowed expressions from him" a few legs may be being pulled here, and perhaps more than a few. as a prophet ahead of his time, as a poet and dreamer, crowley is one of the outstanding figures of the twentieth (or any) century. as an organizer, he was almost as much of a disaster as he was at managing his own finances..and personal life. as i understand the liberatory nature of the magical path, one would do well to see the difference between crowley the prophet of thelema and crowley the insolvent and inept administrator. crowley very much lacked the common touch; gardner was above all things a popularizer. both men have been reviled as lecherous "dirty old men- crowley, as a seducer of women and a homosexual, a drug addict and `satanist' rolled together. gardner was, t

TURNER ROBERT ARBETEL OF MAGICK

at which is good and laudable, that we may avoid every thing that is repugnant to the divine power. the fourth is, to be remote and cleer from all manner of superstition; for this is superstition, to attribute divinity in this place to things, wherein there is nothing at all divine; or to chuse or frame to our selves, to worship god with some kinde of worship which he hath not commanded: such are the magical ceremonies of satan, whereby he impudently offereth himself to be worshipped as god. the fifth thing to be eschewed, is all worship of idols, which bindeth any divine power to idols or other things of their own proper motion, where they are not placed by the creator, or by the order of nature: which things many false and wicked magitians faign. sixthly, all the deceitful imitations and

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ne tendant qu dissolution, privation, ruine, et destruction, o les per220 on the worship of the and seem to have more reason than the persons, each being drawn out of his natural character. the women, according to de lancre, were the active agents in all this confusion, and had more employment than the men. they rushed about with their hair hanging loose, and their bodies naked; some rubbed with the magical ointment, others not. they arrived at the sabbath, or went from it, on their errands of mischief, perched on a stick or besom, or carried upon a goat or other animal, with an infant or two behind, and guided or driven on by the devil himself. and when satan will transport them into the air (which is an indulgence only to the most superior, he sets them off and launches them up like fir

TYSON DONALD NEW MILLENNIUM MAGIC

mber of minor errors in the original text have been corrected. some of the more difficult passages that provoked inquiries from readers over the years have been expanded and clarified. readers of the present edition will find it much easier to understand and simpler to use. the differences between the new millennium magic system and the system of the golden dawn, which forms the basis for most of the magical currents in the modern west, have been explicitly stated to avoid any confusion between the two. wherever the ritual techniques of the new magic differ from the magic of the golden dawn, an attempt was made to explain and justify these differences. it is assumed that most readers will already have some background in magic, or at least will be eager to broaden their understanding of rit

s its own hell on earth from moment to moment, and can never escape until it stops creating it. thus, the reasons for seeking to learn magic are compelling. it awakens the spiritual heart and gives direction to a purposeless and hopeless life. it enables its possessor to pursue good and avoid evil. it provides the tools to solve human prob- lems, both psychological and physical. most importantly, the magical perception allows individuals to see things for what they are beneath the veils of illusion that constantly surround and obscure reality. the magus most people hold magic in contempt because they look at it with only their outer vision. they see magic from a worldly perspective. from this viewpoint magic is indeed absurd. it is only when viewed with a measure of spiritual awareness tha

, feel or sense anything, you are still interacting with the universe. by trying this experiment you will quickly realize that without a perceiver, nothing can be perceived. if anything remains, it cannot be known apart from the mind. space does not exist without the perception of distance. time does not exist without the experience of change. only in this century has science begun to creep up on the magical perspective by means of higher mathematics. einstein demonstrated the relative nature of time 1. and space. relativity is the notion that the qualities of things depend on how they are perceived, and are not intrinsic to them. for example, time itself moves more slowly in bodies that are traveling faster relative to slower-moving bodies. if it were possible to travel in a rocket at nea

t- ically and extract those methods and elements best suited to their individual natures. they become able to separate the gold from the dross, the effective sym- bols from the meaningless scribbles. more than this, once they perceive the root of magic, they can use the specific techniques in the grimoires as models for their own unique rituals and methods. the grimoires started out as records of the magical experiments of individuals who were schooled in the traditional magic of their day. they were never intend- ed as holy texts that must be copied and imitated down to the last letter. yet over the centuries this is exactly what they have turned into, until it became common- place to believe that the very form and wording of the procedures had its own power and that any departure from it

opposite direction. of course, there will eventually be a reaction against your manipulation. this can be anticipated and lessened in intensity, and the next peri- od of receptivity can be utilized with even greater effect, so that the sum total is to move the person in the direction of your desires. this phenomenon of action-reaction extends beyond what are usually consid- ered the parameters of the magical art. it applies on all levels of being. however, the methods of the art can be used with great effect to augment or lessen a cyclic tendency as required. in this matter the coolest calculation is needed. it is not satisfymg to allow the opposition of another person to spend itself without reacting. the heart wishes to oppose the crest of emotion with a similar but opposing crest, but t

TYSON DONALD SOUL FLIGHT

place, as in the previous method. but this is not easy to be done by any but the practised operator.13' the sphere of sensation mentioned in this quotation relates to the ritual pattern adopted by the sphere group of florence farr. it is the microcosm of the sphere's group's macrocosm: thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of a man is called 'the magical mirror of the universe' for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to man. this sphere surroundeth the physical body of a man as the celestial heavens do the body of a star or a planet, having their forces mirrored in its atmosphere. therefore its allotment or organization is the copy of that greater worl

zi party, scientists were viewed with suspicion and their speculative research was seldom encouraged unless it happened to support party opinion. the man to whom adolf hitler dedicated his book mein kampf (1925) was dietrich eckart (18684923, a wealthy anti-semitic publisher and an inner member of the thule society (thule-gesellschaft, whom hitler had met in 1919. he may have instructed hitler in the magical technique of projecting the power of his will through visualization, which hitler would use so effectively in later years. he may even have introduced hitler into experiments with peyote, the drug employed by the shamans of the new world for soul flight, as suggested by wulf schwarzwaller in his book the unknown hitler. however, there is no reliable evidence to support either of these

the 1980s "cower before me and are abased" 176. crowley, book of the law, 734. chapter nine: ufo abductions 145 as can be seen from the quotation, crowley predicted a violent antagonism toward not only christianity but toward all the major world religions. how much of a part adolf hitler plays in this unfolding of the transition between the age of pisces and the age of aquarius, and whether he is the magical child of crowley predicted in the book of the law who would fulfill its prophecies, as suggested by gerald suster, is a matter of conjecture. my own view is that crowley's magical child has yet to reveal himself, and that hitler played only a part in the prophecies of the book of the law, not the central role. link between aliens, fairies, and witches the astral nature of most, if not

f existence itself, and hence they possess the power to both give and take life. it is significant that no source is specified for the runes. the poet, speaking with the voice of woden, does not state who carved them. they are coeval with yggdrasil itself, eternally existing at the foundation of all things. indeed, it might be argued that the runes are the source of the world's vitality. they are the magical marrow upon which the tree feeds. for the ancient germanic peoples, the underlying forces that sustain existence were twenty-four in number, and expressed in their shapes the twenty-four essential qualities of being. the runes would have remained asleep and invisible at the roots of yggdrasil, but the blood released by the spear of woden, falling fiom his suspended body into the ground

TYSON DONALD THE MAGICAL WORKBOOK

change them to meet your needs. there is no such thing as teaching, there is only learning. i can describe the basics of practical magic, but only you have the power to make magic a reality in your own life. preface yoga of the west in the first chapter of her book the mystical qabalah, dion fortune referred to the european esoteric tradition as the "yoga of the west" she had in mind specifically the magical kabbalah, as taught by the original hermetic order of the golden dawn and its offshoot members and occult lodges, but also intended this description to embrace the discipline of ceremonial magic as a whole. in order to understand her intention, it is necessary to know that yoga is far more than merely a form of physical exercise. there are numerous types of yoga, some predominantly phy

mbined with one of the divine names (elohim) applied by the golden dawn to binah, the third sphere on the tree. daath, a hypothetical eleventh sphere on the tree located between and slightly below the level of chokmah and binah, partakes of qualities from both. the exercise is called the middle pillar because it is based on the middle pillar of the tree of the sephiroth, an important structure in the magical kabbalah. the tree is a graphic symbol in which the ten true spheres of the sephiroth, along with an eleventh pseudo-sphere, are connected by means of channels into a shape that vaguely resembles a tree with a central trunk and two vertical branches that rise parallel on either side of the trunk. located on this central trunk, or middle pillar, from top to bottom, are the first sphere

finger extended in front of you. project a red pentagram on the air, beginning at the uppermost point and proceeding clockwise. sustain the ruby-colored pentagram upon the air in your awareness for a few moments, then with the power of your will send it away from you onto the southern wall of your practice room. resume the standing posture and contemplate the red pentagram burning on the wall. in the magical system of the golden dawn, this form is known as the invoking pentagram of fire. adopt the pose of projection and draw a second red pentagram upon the air in the south. begin at the lower-right point of the star and move your index finger in a counterclockwise direction. contemplate this pentagram for a few moments. in the golden dawn system it is known as the banishing pentagram of fi

TYSON DONALD THE POWER OF THE WORD

of crowley. even in modern times, tetragrammaton continues to exert a powerful fascination over magicians working in the western tradition of ceremonial magic. contemporary kabbalists and occultists discover in the arrangement of the four letters of the ineffable name the essential pattern of the entire universe. the many magical correspondences of its hebrew letters with the elements, the tarot, the magical instruments, the compass points, the winds, the sephiroth of the kabbalah, the planets and the signs of the zodiac, are examined in detail in chapter 111, where the vital role of tetragrammaton at the very heart of the western magical tradition is established beyond dispute. yet this book gives more than just the fascinating ancient history and modern magical use of the name. it examin

truction. it was to set the stage for this potential apocalypse (which will not happen unless we make it happen) that the angels gave the patterns of the watchtowers and the keys to dee, who never grasped their true purpose during his lifetime. many of the occult correspondences found in this book differ from those in the widely used golden dawn system of magic. although i have a high respect for the magical ability and knowledge of the founders of the hermetic order of the golden dawn, it is time modern occultists recognized that they were not infallible. they worked from a limited number of flawed sources, and sometimes they made mistakes. rather than slavishly follow the rules laid down by them nearly a century ago, i have preferred to analyze my sources independently, and where i disag

particular chants has been lost. the female worshippers of dionysus among the ancient greeks employed bloodcurdling cries that were reported to freeze the blood of any man foolish enough to venture within hearing range. some of these wild chants have been preserved, but the manner of their vocalization has been lost. the universal features of language allow us to make some general observations on the magical vibration of names. consonants for the most part cannot be extended or elongated on the voice without the support of vowels. for example, if we try to stretch the sound of the letter b with the breath, we must add an e sound after it, which gives us b-e-e-e-e-e. even those consonants that are sustainable, such as f, l, m, n, r, s, v, and z, all involve a tightness in the throat, compre

he most famous of eastern mantras, om or aum, involves the prolonged sustaining of the 0 sound, which causes a strong vibration in the diaphragm, chest cavity, and throat, followed by a gradual closing of the lips with the mouth cavity still held open, so that the m sound, which gradually emerges out of the 0 sound, transfers this vibration from the chest to the upper throat and nose. in this way the magical essence of the om is drawn forth from deep in the abdomen and brought up into the head. 44 tetragrammaton the awareness that the life force in a name lies in its vowels caused the ancient hebrew priests to conceal the vowels of tetragrammaton, initially from outsiders such as the greeks and romans, then ultimately from their fellow hebrews, who were regarded by the priests as too world

y the amalgamation of the kabbalah of the jews with the classical occultism of greece and rome. central to this european hybrid was the tenet that a new name of power had been revealed by god that would supplant the ancient supremacy of tetragrammaton. this new name expressed the essential being of god the son, just as the old name expressed the nature of god the father. according to this theory, the magical name of jesus was composed of the same four hebrew letters as tetragrammaton, but with one letter added in the middle, the hebrew shin (w, which stands for the element fire, or for the cardinal quality. the fivefold name, ihshvh (3lw3, which can be rendered into english as "yeheshuah" was held by the christian kabbalists of the renaissance to have deprived tetragrammaton of all its pow

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

no flat tires, winning the big one, and decidedly fewer red lights. whereas xeper often reveals its presence through beneficial synchronicity, we are still constrained by the natural order. one of the great mysteries of satanism is how the inward force evolves through the medium of internal and external necessity. necessity presents a challenge, for example we were overlooked for a job promotion. the magical thinker would go buy a spell kit. he waves his wand and sprinkles gold lodestone sand and holds his mouth just right. he attributes his failure to "having done the ritual wrong" we work to change the promotion process. when we have changed the process, we not only have performed the magical act of getting the job we want, but also we have changed an aspect of the world to reflect our i

UNLEASHING THE BEAST

f sexual magic and this teaching explains all the riddles of nature, all masonic symbolism and all religious systems."liv the o.t.o. developed a system of nine degrees, the first 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

far superior to that of the o.t.o: there exists a document compiled by curwen's erstwhile guru, a south indian tantric. in it appeared an adverse criticism of crowley's attempts at preparing the elixir of life in the instructions which accompany the higher degrees of the o.t.o. there is no comprehensive account of the critical role of the kalas or psycho-sexual emanations of the woman chosen for the magical rites..the o.t.o lacked some vital keys to the real secret of magick which crowley claimed to have incorporated into the higher degrees. curwen undoubtedly knew more about these matters than did crowley.xcvi but regardless of crowley's actual knowledge of tantra, virtually everyone writing on the subject since the time of grant and symonds seems to have accepted this basic identity of

73. liiigodwin et al, the hermetic brotherhood of luxor, 67. livquoted in r. swinburne clymer, the rosicrucian fraternity in america: authentic and spurious organizations (quakertown: the rosicrucian foundation, n.d, 541; this text is also reproduced in koenig, der kleine theodor reuss reader. lv see koenig "the o.t.o. phenomenon" and "theodor reuss as founder of esoteric orders" lvifrancis king, the magical world of aleister crowley (london: weidenfeld and nicolson, 1977, 79-80 -180- lviiicrowley, the book of lies, 5-6 "shortly after publication, the o.h.o (outer head of the o.t.o) came to me .he said that since i was acquainted with the supreme secret of the order, i must be allowed the ix degree and obligated in regard to it. i protested that i knew no such secret. he said 'but you have

d the o.t.o" available on-line at http//www.cyberlink.ch/ koenig/spermo.htm. viewed december, 18, 2002. lx koenig "spermo-gnostics and the o.t.o" see also crowley, magick: liber aba, book four parts i-iv (york beach: samuel weiser, 1997. two of the most important texts for the ix degree rituals are liber agape and de arte magicka, republished as liber agape, de arte magica (kadath press 1986, and the magical diaries based on his sexual operations: john symonds and kenneth grant, eds. the magical record of the beast 666: the diaries of aleister crowley (london: durckworth, 1972 -181- lxiicrowley, the book of lies, 132. lxiiiquoted in grant, the magical revival, 36-7. lxiv on this question, see urban, tantra, chapter i. andre padoux, for example, has argued that "tantrism" is largely the cre

ously and philosophically considered in graphic letters addressed to young ladies of quality (london: j.c. houten, 1870 -183- lxxisee burton, trans. kama sutra of vatsyayana (london: kama shastra society, 1883; f.f. arbuthnot and richard francis burton, trans. ananga ranga: stage of the bodiless one; the hindu art of love, by kalayana malla (new york: medical press of new york, 1964. lxxii grant, the magical revival, 126. lxxiiicrowley, eight lectures on yoga (new falcon publications, 1992. he claimed to have achieved the highest yogic state of samadhi while meditating in ceylon in 1901. see his writings of truth, republished in "the temple of solomon the king" equinox i, 4 (london, 1910: 166-7. lxxivcrowley, quoted in regardie, the eye in the triangle,.63 -184- lxxvi de arte magicka, chap

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

with movable limbs, which were worked, when occasion required, by the priests. the king then made a second petition to the god to transfer his sa, or magical power, to khensu pa-ari-sekher so that when he had arrived in bekhten he would be able to heal the princess. again the statue of khensu nefer-hetep bowed its head twice, and the petition of the king was granted. the text goes on to say that the magical power of the greater god was transferred to the lesser god four times, or in a fourfold measure, but we are not told how this was effected. we know from many passages in the texts that every god was believed to possess this magical power, which is called the "sa of life" or the "sa of the god.[fn#40] this sa could be transferred by a god or goddess to a human being, either by an embrac

god four times, or in a fourfold measure, but we are not told how this was effected. we know from many passages in the texts that every god was believed to possess this magical power, which is called the "sa of life" or the "sa of the god.[fn#40] this sa could be transferred by a god or goddess to a human being, either by an embrace or through some offering which was eaten. thus temu transferred the magical power of his life to shu and tefnut by embracing them,[fn#41] and in the ritual of the divine cult[fn#42] the priest says, the two vessels of milk of temu are the "sa of my limbs" the man who possessed this sa could transfer it to his friend by embracing him and then "making passes" with his hands along his back. the sa could be received by a man from a god and then transmitted by him

his back. the sa could be received by a man from a god and then transmitted by him to a statue by taking it in his arms, and this ceremony was actually performed by the king in the ritual of the divine cult.[fn#43] the primary source of this sa was ra, who bestowed it without measure on the blessed dead,[fn#44] and caused them to live for ever thereby. these, facts make it tolerably certain that the magical power of khensu nefer-hetep was transferred to khensu pa-ari-sekher in one of two ways: either the statue of the latter was brought near to that of the former and it received the sa by contact, or the high priest first received the sa from the greater god and then transmitted it to the lesser god by embraces and "passes" with his hands. be this as it may, khensu pa-ari-sekher received

was to be maintained according to ancient use and wont, and the people were to supply the temple with everything necessary in a generous spirit and with a liberal hand. he who failed in any way to comply with the enactments was to be beaten with the rope, and the name of tcheser was to be perpetuated in the temple. viii. the legend of the death and resurrection of horus, and other magical texts. the magical and religious texts of the egyptians of all periods contain spells intended to be used against serpents, scorpions, and noxious reptiles of all kinds, and their number, and the importance which was attached to them, suggest that egypt must always have produced these pests in abundance, and that the egyptians were always horribly afraid of them. the text of unas, which was written towar

f power, and to those whose mouths have knowledge of such things; verily my own words of power are there, verily it shall not happen that any shall participate with me in my protection, by reason of the majesty which hath come into being before me. i will decree them to thy son osiris, and their children shall be watched over, the hearts of their princes shall be obedient (or, ready) by reason of the magical powers of those who act according to their desire in all the earth through their words of power which are in their bodies" the legend of the destruction of mankind chapter iv. iv. and the majesty of this god said "call to me the god thoth" and one brought the god to him forthwith. and the majesty of this god said unto thoth "let us depart to a distance from heaven, from my place, becau

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

o, y ante l est n las espadas, las copas y los pent culos y empu a en sus manos la "varita m gica, que simboliza la m dula espinal. cuando los" tomos solares y lunares" hacen contacto en el hueso cox geo, despierta el "kundalini. la serpiente gnea de nuestros m gicos poderes. entonces somos devorados por la serpiente y nos convertiremos en magos excelsamente divinos. 14 arcanum 2 now let us study the magical equilibrium of the second arcanum of tarot. the physical body is organized with the elements. the intimus emanated from the inner star that has always smiled upon us; and he is positively polarized. and the physical body is the negative shadow of the intimus. spirit and matter live in eternal battle. when the spirit defeats the matter, the spirit then becomes a master. maya (illusion)

uach, the thinking soul. 3. meshamah, the spiritual soul. the sephiroth are the substratum of these three aspects of the souls. the sephiroth are atomic. the zohar insists on these three principle elements which compose the world. these elements are: fire (shin, water (mem, air (aleph. these elements are the perfect synthesis of the four manifested elements. the powerful mantra i.a.o. encompasses the magical power of the triangle of these principle elements: i ignis fire a aqua water o origo spiritual principle i. a o is the supreme mantra of the arcanum a.z.f. whosoever wants to raise the soul of the world through the medullar channel must work with the sulfur (fire, with the mercury (water) and with the salt (philosophical earth. it is only in this way that one can be born in spirit and

WESTERN MANDALAS OF TRANSFORMATION SR AL

mandalas and seals. work with a wide range of energies to facilitate healing, personal empowerment, and spiritual development. from the most basic concepts to the most advanced theories, western mandalas of transformation guides you through the process of creating planetary, zodiacal, qabalistic, and other images for use in meditation, ritual, and magic. uncover the mysteries of divine names and the magical power within your own name by learning to convert any name into a magical signature, sigil, or tattwa symbol. radically transform your life through exciting new ways of working with numbers, symbols, and the chakras emerging from the cutting edge of modern-day magical practice. open the magical portal to daath and the secrets which await the seeker beyond the confines of normal existen

me into a magical signature, sigil, or tattwa symbol. radically transform your life through exciting new ways of working with numbers, symbols, and the chakras emerging from the cutting edge of modern-day magical practice. open the magical portal to daath and the secrets which await the seeker beyond the confines of normal existence. western mandalas of transformation explains mysteries hidden in the magical squares which have never been published before. powerful techniques obtained from the experiences of a working hermetic lodge can now be yours. do you have the will to dare the assay into the silent depths of the unknown? about the author soror a. l. lives and writes in her niche in the woods with her cat and herb garden. she belongs to a working hermetic lodge on the west coast and we

ing with the eight planetary squares for quite some time. i have discovered that planetary squares hold many hidden references to the tree of life through their numeric symbolism (called in qabalah, gematria. i stumbled upon the amazing technique of creating "flashing color tablets (to be explained in due course) of the planetary seals made from magical squares (or kameas) which have been used in the magical tradition since the renaissance. many of the renaissance scientists and philosophers have not been given proper credit for the depth of their perception of reality. kepler's analysis of the solar system was heavily influenced by his perception of the mystical influence of number, often describing god in geometrical terms. william blake's famous etching, the ancient of days (a title of

your own aspirations and inspirations, a radiant ray of the lord's love, shining on you and through you, protecting, guiding, taking an interest in you. a famous magician of our century, franz bardon, says that the guide will eventually inform his protege about the laws of the physical world, as well as guide him or her in the astral (the guardian's purpose) clearly shows how necessary it is that the magical development of a human being during his time in the physical world leads him towards perfection in order to be prepared for life in a higher sphere (1991, p. 84. figure 2-a there are some general qabalistic guidelines for a guide or holy guardian angel which we will look at in the next section. when you begin to build a relationship with this wonderful entity (which we will now refer t

low or golden (a, aleph; and emerald green (l, lamed. once again, you should understand that if you decide to use this name, it is not the same entity as the archangel gabriel, only the same name (not everyone named john is the same person) one could then proceed to find the tones connected to the various letters in the name (see th chart in figure 2-e) and compose a little personalized mantra of the magical name. it could be incorporated into one's magical workings, along with other prayers, affirmations, divine names, etc, or simply used whenever you want to call upon your h. g. a. you may also make an incense compound from the letter correspondences (also in e. this is a very powerful method for connecting the neophyte with the corresponding vibrations of the h. g. a, since it is litera

WICCA WITCHCRAFT TODAY

iscovering what their beliefs were is that they have forgotten practically all about their god; all i can get is from the rites and prayers addressed to him. the witches do not know the origin of their cult. my own theory is, as i said before, that it is a stone age cult of the matriarchal times, when woman was the chief; at a later time man's god became dominant, but the woman's cult, because of the magical secrets, continued as a distinct order. the chief priest of the man's god would at times come to their meetings and take the chief place; when he was absent, the chief priestess was his deputy. in this connection it should be noted that there are certain rites where a man must be the leader, but if a man of requisite rank is not available, a chief priestess belts a sword on and is thou

rywhere had two main derivatives to which its other formative influences became attached; the fertility cults persisting from the indigenous inhabitants of any area, and the latter "magical" practices derived through direct or distorting channels from the centralising egyptian source. witchcraft as it emerges into european history and literature represents the old palaeolithic fertility cult plus the magical idea and various parodies of contemporary religions' all this is intensely interesting to the witches themselves. they have vague stories that the cult comes from the east, the summer land, combined with a story that it had existed since the goddess went to the land of death. of course they know that they have been vaguely in touch with various sorcerers and wise men, and it is said th

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

400 young men who rode in golden chariots at the head of his army. 410. the first temple stood 410 years, and the second temple 420. 474. the number of daath, dot, secret wisdom, the union of chokmah and binah. 496. the number of malkuth (mlkt, the kingdom, the 10th sephirah. 500. kosmos. 543. the number of the mystic name aheie asher aheie, i am that i am (ahih ashr ahih. 550. shmir, the shamir, the magical insect which cut the stones for solomon s temple. 608. 608 is a very notable number, representing the sun. martianus capella, of the 5th century, says: the sun is called in italy, the god sol; at the nile, serapis; at memphis, osiris; he is also attis; adonis at byblos; and ammon in libya; also typhon, mithras and pluto; his numbers--th eir occu lt power an d mys tic vir tu es by w. wy

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

uring black mother of india, who absorbs through time itself. kali is the proactive female, the mother which devours its young. while lilith is itself, a force of the subconscious, lunar and fluid sense of self, something so very real as lilith may manifest to the sorcerer. lilith is the mother of demons, spawning lilitu or succubi, in the caves of the red sea. lilitu and succubi are essential in the magical awakening process of the sorcerer. while many might view such as dangerous, it is rather essential in the becoming or initiation period of the individual. lilith and her home of desolation is located near the red sea, which is first described in the old testament. this demonic area is filled with owls, ravens, daemonic servitors, vampires, werewolves, satyrs and drenched in blood. the

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

nce. it is also worthwhile noting at this point that the value of 341 relates by gematria to the word amth which seems more in keeping with the name of the seal (possibly the letters og could be counted as 1, which would then bring the total to 341) from the outer circumference of the sigillum another fur ther seven names can be derived, using the principle outlined s.a [s. a. are the initials of the magical name used by w.w westcott eds. we count to the right if the numbers are over letter and to the left if they are under a letter. 9 as one can see from the above, there appears to be some sort of overlap in working the names out. i came to the same conclusion as kelley, though he was corrected (these two corrections are placed beside the relevant names above. thaaoth, which also represen

is, blessed be his name for ever and ever so shall it do at thy commandment. without this ring thou shalt do nothing- blessed be his name that encompasseth all things, wonders are in him and his name is wonderfull. his name worketh in wonders from generation to generation" the name relates to the angel pele "he who worketh in wonders" whose name has appeared in a number of kabbalistic texts. 150 the magical formula of divination w i t h t h e c r y s t a l according to the z2 a. prepare the holy table and shewstone. b. the adept should undertake preparatory meditation. c. the adept must try and aim for a definite hierarchy, which is to be blended with a good astrological time. d. the question or reason for making this contact should be written down if the contact be divinity. e. purificat

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

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

tered. firstly it was flat; roughly in the scale of "c" and there was very little pause between words, with it being said in the short vowel form. the whole thing sounded to me like an indian mantram effect. i mention this in case some of the readers may have had a similar experience. the following vocabulary of the golden dawn is included for those who wish to experiment with the enochian calls. the magical language "a vocabulary finem respice june i9,1897 a abiding (their) kafifam according to (in accordance with) arid vanmel admiration jiresam are cahis are (and are not) i cahisje age, an aeon min all things tofajlo always paid amongst (ye) aai amongst us alome and od (sometimes x, rarely z all powerful (the) ia-i-don anger vaunupeh another ka appareled (are) zodonak appear zodamran app

nd vocal) 1. be familiar with all clauses of the obligation, minutum mundum diagrams. names, letters, colours and tarot associations to sephiroth and paths. 2. draw sigil from rose cross for any given name. 3. supreme ritual of pentagram, allotment of elements, names and forces; mode of drawing any or all. note: effect must be shown as well as verbal accuracy. b. elementary (written and vocal) 4. the magical implements: their construction, constitution, symbolism and rules for use. the dangers of imperfect constructions and ignorant use of. ceremonies of consecration: formulae of invocation. c. psychic (written and vocal) 5. describe results of impressions of supplied symbols of tattwas. d. divination (written) 6. a divination question (to be supplied by chief) divined through astrology, g

would safely say he was far ahead of them in technical expertise that they could not be considered in the same league as he. the only other person i met who came anywhere near him on that lofty golden dawn plane was jack taylor, though both had their own areas of expertise. his general impact can be easily summed up in the rebirth of magic, by francis king and isabel sutherland, in the chapter on the magical explosion. he is sadly missed by us at thoth hermes, and those of us who met him were privileged to have known him. his impact on the occult field is so vast that it cannot be judged; but what he stood for will, i think, be remembered for a number of years to come. carrying on the tradition of the golden dawn by laura jennings on reading this manuscript, it should be clear that from th

ZOETIC GRIMOIRE OF ZOS

other belief; but he who transmutes the ugly into a new aesthetic has something beyond fear. for the ethical pragmatist i can assert that this formula has never harmed me; on the contrary, by improved health and self-control it has made me tolerant, understanding and compassionate. it inspires and promises more than probability as possible, and is the only thing that has made reality magical and the magical, reality. pleasure is in us and around us now i beckon and it cometh unto me. formula: this is always secret, communal and periodic; an enforced consummation for almost unlimited wish-fulfillment by lengthy voluntary abstinence, repression and sacrifice until release by mass sexual saturation, for one purpose: the exteriorization of a wish by a great saving and a total spending. the hy

way is the only way for me, however devious: that which i have enveloped from me, shall come forth as a potent elemental to my aid. and i believe without reservation in the preservation of my concepts as the media of ego, from which all things ultimately become. amen. prayer of communion we who are about to partake of each other, shall walk past all amorous sickness and deaths, for we are within the magical equinox. amen we who proudly make unto ourselves every graven image, shall have great copulations and are allowed to love our gods, for we know the sacred alignments. amen we who do not crucify nothing shall hurt us that is of the..nature; neither our comings and goings from the womb, for we have the key to all aesthetics. amen in this sacred moment (here occurs the symbolic eating of

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encouragement and eternal kvetching was material to the completion of this work. and, finally, to the demon perdurabo, without whose help the presentation of this book would have been impossible. blessed be! table of contents introduction introductory essay prefatory notes chart of comparisons supplementary material to 777 notes on pronunciatio

d the conjuration of the watcher the maklu text the book of calling the book of fifty names the magan text the urilia text the testimony of the mad arab, the second part preface to the second edition there are three major individuals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two years since its publication. l.k. barnes was lured into the magickal childe bookstore in manhattan one day by an incarnated thoughtform we may only refer to by his initials, b.a.k. both were in search of some casual amusement from the slightly distorted version of the supernatural intelligence-dissemination that usually took place on those premises. l.k. barnes, publisher of this tome, has probably come to regret ever setting foot or tentacle inside th

mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encouragement and eternal kvetching was material to the completion of this work. and, finally, to the demon perdurabo, without whose help the presentation of this book would have been impossible. blessed be! table of contents introduction introductory essay prefatory notes chart of comparisons supplementary material to 777 notes on pronunciatio

d the conjuration of the watcher the maklu text the book of calling the book of fifty names the magan text the urilia text the testimony of the mad arab, the second part preface to the second edition there are three major individuals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two years since its publication. l.k. barnes was lured into the magickal childe bookstore in manhattan one day by an incarnated thoughtform we may only refer to by his initials, b.a.k. both were in search of some casual amusement from the slightly distorted version of the supernatural intelligence-dissemination that usually took place on those premises. l.k. barnes, publisher of this tome, has probably come to regret ever setting foot or tentacle inside th

ndividual operators utilise an equivalent solar (i.e, positive light) invocation from their own religion or the religion of their ancestors, should the no longer have a religion or should they have changed it in their lifetime. for best practical purposes in the beginning- for those intent on actually using the rituals contained herein- it is advisable to take especial care in the construction of the magickal circle and of all magickal defences. a preliminary period of purification is well in order before attempting anything in this grimoire. persons of unstable mental condition, or unstable emotional condition, should not be allowed, under any circumstances, to observe one of these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully at

ALEISTER CROWLEY BOOK OF LIES

ry( omicron-eta) the number of this chapter is that of the cards of the tarot. the title of this chapter is a pun of the phrase "weal and woe. it means motion and rest. the moral is the conventional mystic one; stop thought at its source! five wheels are mentioned in this chapter; all but the third refer to the universe as it is; but the wheel of the tarot is not only this, but represents equally the magickal path. this practice is therefore given by frater p. to his pupils; to treat the sequence of the cards as cause and effect. thence, to discover the cause behind all causes. success in this practice qualifies for the grade of master of the temple. in the penultimate paragraph the bracketed passage reminds the student that the universe is not to be contemplated as a phenomenon in time. b

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

e. it can vary from all walls being done in a neutral color, to vivid realistic murals being painted. there are temples varying from those that look like prehistoric caves complete with reproductions of the early cave paintings to those that look like a clearing in a forest, with trees all around and stars on the ceiling above. others (usually those oriented exactly north-south, east-west) follow the magickal symbolic colors, with the north wall painted green, the east yellow, the south red and the west blue* obviously before any decoration or use of the room, it should be thoroughly cleaned. the floor, walls and ceiling should be scrubbed, with sea salt added to the water and cleaning agent. it is not necessary to do any elaborate cleansing ceremony at this point, since the circle will be

el at the end, that screws on/off; some are even riveted on. however you have to do it, remove the handle. now replace it with one of your own making. to do this you can either follow the directions i gave above, for making a handle, or you can pattern it after the handle you have removed(see figure 3.5. again, if you wish you can carve the handle or etch the blade with your craft name (in one of the magickal alphabets detailed later) or your magickal monogram. some truly beautiful athames have been made and adapted. i have seen, for example, an eighteenth century short bayonet adapted to become a magnificent athame. i have also seen handles made from deer hooves. start work on yours now. in some traditions of the craft (e.g. gardnerian) the knife may only be used in the circle, for ritual

ew a circle of flour on the floor round the bed of a sick man, to keep demons away; german jews, in the middle ages, would draw a circle round the bed of a woman in labor, to protect her from evil spirits. the use of a circle to mark the boundary of an area which is sacred, is very ancient (e.g. stonehenge. but the circle not only keeps the unwanted out, it also keeps the wanted the raised power; the magickal energy in. the dimensions of the circle depend entirely on who is drawing it and for what purpose. in ceremonial magick, where the magician is conjuring entities, the exactness of the circle (and everything within it) is critical. but there is the other end of the scale, as it were. in the old days, when the villagers would get together to give thanks to their gods, they would simply

the herb society of america 300 massachusetts avenue, boston, ma 02115 indiana botanical gardens hammond, in 46325 the herb store p.o. box 5756, sherman oaks, ca 91403 kiehl pharmacy 109 third avenue, new york, ny 10003 golden gate herb research p.o. box 77212, san francisco, ca 94107 edwards health center 480 station road, quaker-town, pa 18951 atlantis rising 7915 s.e. stark, portland, or 97215 the magickal childe 35 west 19 street, new york, ny 10011 botanica box 88, station n, montreal, canada h2x 3n2 the society of herbalists culpeper house, 21 bruton street, berkeley square, london w.i, england in thomas middleton's play the witch (1612) the character hecate is made to stuff the mouth and nostrils of an unbaptised child before boiling him for hisfat(l. she recounts the materials as s

west 19 street, new york, ny 10011 botanica box 88, station n, montreal, canada h2x 3n2 the society of herbalists culpeper house, 21 bruton street, berkeley square, london w.i, england in thomas middleton's play the witch (1612) the character hecate is made to stuff the mouth and nostrils of an unbaptised child before boiling him for hisfat(l. she recounts the materials as she uses them: hecate: the magickal herbs are down his throat; his mouth cramm'dfull, his ears and nostrils stuff'd; i thrust in eleoselinum lately, aconitum, frondes populeas and soot. then slum, acorum vulgare too, pentaphyllon, the blood of the flitter-mouse, solanum somnificum et oleum' a fearsome concoction it seems until examined. the eleoselinum is nothing more than common parsley; aconitum is a hardy herbaceous

COSIMANO CHARLES ELEMENTARY PSIONICS

y end up making up weird terms and muddying things even more than they are. and when they try to add in quantum mechanics they only succeed in making themselves ridiculous as well as incomprehensible. you will remember how i explained the connection between the person and the witness gets there. it's like a little hunk of the etheric body is attached to it. the witness falls into the tradition of the magickal link and if we are accused of playing with electronic voodoo dolls, well, the charge is not far from the mark. when you get the link, in this case the photographs of uncle eustace, you acquire a functional representative of the energy field of the person. this puts you in touch with the person at the level of his energy field by making a connection with your own field. i'm going to us

DEMONIC BIBLE

ws the strength of the gods. his word is arrababaal and his seal is this: the thirty-eighth name is lugaldurmah the lord of the lofty places, watcher of the skies and all that travels therein. naught traverses the starry element, but that this power is aware. his word is arataagarbal and his seal is this: the thirty-ninth name is aranunna giver of wisdom, counsellor to our father, enki, knower of the magickal covenant and of the laws and of the nature of the gates. his word is aramanngi and his seal is thusly: the fortieth name is dumuduku possessor of the wand of lapis lazuli, knower of the secret name and the secret number. may not reveal these to thee, but may speak of other things equally marvellous. his word is aratagigi and his seal is: the forty-first name is lugalanna the power of

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

circles, or lotuses which are seen in the aura. they are in the physical body, because they reside in the astral body. in western magick, the most important are usually seven in number and are located along the spine from the perineum to the crown of the head. opening the chakras results in the attainment of various magickal energies. chalice: a stemmed goblet used as the tool of elemental water. the magickal weapon of elemental water and the west. channeling: the process by which a spirit is allowed to take control of the consciousness of a medium or channeler, and speaks through the mouth of that person. identical to the practices of trance mediums, but it tends to dispense with the traditional paraphernalia of the seance. used by modern day spiritualists. uncontrolled and unprepared inv

itary officer at the mysteries of the eleusian demeter, whose torch symbolized her search for her daughter persephone, the spirit of youth and spring. in the order of the astral star, a junior officer of a stellar temple [s.t. a member of clergy (deacon/ deaconess (q.v) of a working lodge of the order who serves as the warden of the south. dagger: a cross hilted, double edged, short blade used as the magickal tool and weapon of elemental air. attributed to the direction of the east. deacon/ deaconess: from the late latin, from the greek "diakonos" meaning "servant. in the christian church, a lesser member of the clergy. one who ranks just below a priest/ priestess and is assigned the responsibility of assisting the priest/ priestess in religious services and in administrative matters. dee

early 1960's. druids worship in groups called groves (q.v) and venerate the goddess through trees, especially the oak. like modern witches (q.v, they believe in reincarnation- e- earth: 1) one of the five magickal elements. it has the qualities of coolness and dryness. the element of the north. 2) one of the planetsof the solar system. the planet that all human beings are from. eastern occultism: the magickal systems of india, china, tibet, japan, and other nations of the far east. it's range is roughly coequal with that of buddhism (q.v. in the late 1800's, the writings of helena p. blavatski (q.v) and the theosophical society (q.v, were primarily responsible with bringing the teachings of eastern occultism to the west. electro-encephalogram; e.e.g: a chart, made by means of electric term

the theosophical society (q.v, were primarily responsible with bringing the teachings of eastern occultism to the west. electro-encephalogram; e.e.g: a chart, made by means of electric terminals attached to person's head and connected to a tracing instrument, to track and show changes in electric patterns and potential in the brain. elemental: 1) a non-physical entity composed entirely of one of the magickal elements. these entities should actually be more properly called "elementaries (q.v) according to classic grimoires (q.v. 2) a spirit formed entirely from one of the four magickal elements (q.v) being: fire= salamanders; air= sylphs; water= undines; and earth= gnomes. these attributions were made by the ancient german occultist, paracelsus. 3) a "nature spirit" one of the living being

y accompanied by an emotional release, and in some forms of magick by physical climax. the catharsis of greek tragedy was no more than a pale echo of the original magickal catharsis of the greek eulusian mysteries. magickal memory: the memory of past lives. magickal name: a name given to an initiate, or chosen by one who receives initiation, to signify the death of the old life and the birth into the magickal life. also called the motto (q.v. magnatism, animal: a universal fluid postulated by fredrich anton mesmer (1733-1815) that renders human bodies susceptible to the influences of celestial bodies and other human beings. it manifests itself in the body with opposite poles of force similar to those of the magnet. mahatantra: great tantra (q.v. an orgasmic experience that result in an alt

FRATER ELIJAH ANGELS OF CHAOS

ions international, 1971. the goetia the lesser key of solomon the king- translated by samuel l. macgregor mathers, edited with an introduction by aleister crowley. samuel weiser, inc. 1995. the holy books of thelema the equinox volume 3 number 9- aleister crowley. samuel weiser, inc. 1983. oto. the sacred magic of abramelin the mage- translated by s.l. macgregor mathers. dover publications, inc+ the magickal logs of frater elijah/ frater halucifuge i/ we stumbling into this blackest of all labyrinths. he entered by choice. we all do. t t whether we are mapping the heavens or skulking the lanes of the underworld; whether we are hunting the imprisoned fiend or have ourselves become the monster; whether we are searching for what is lost or hiding what must never be found; t we all round that

GOETIA LUCIFERIAN

in the earth through him/her self, that it is the ensorcelling of the shades and elementals of the self the great arcana of the i, or luciferian being. the circle should not be considered a means of protection, the magician who would fear and cower within a circle and still seek to summon forces which he will not become one with, is not strong enough as an individual to understand and becoming in the magickal art. the isolate and beautiful luciferian initiate does not fear the forces of which he summons, rather embraces and by the will controls them. the same type of mastery must be applied to the summoning of goetic spirits, no matter the intent, but with an aspect of respect for that which you call. understand the shades of the dead have walked beyond the flesh, and should be viewed as a

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

INFERNAL UNION

energy they originated from. while the divisionary behaviour resulting from this deep psychological mind-set is one cause of a lot of much weakness in society, it also has problems theoretically. the polarities of any single being can only be recognized fully in conjunction to their opposite. the simplest example perhaps being that of light and darkness. just as the normal path of being fails, in the magickal viewpoint, so it s opposite succeeds. by uniting all opposites, the true essence of self, or the true will is discovered and the best possible place for the individual is found and developed. in the end, separation by virtue of a person having had become a complete being, dissolution is not a threat to a continued existence. something more lasting has been found worthy of the process

ing to the zohar by the presence of tanin ver or the blind serpent, leviathan, who represents by its nature the violence and chaos of the vast oceans of the unconscious, the depths of the mind touched upon in sexual union. leviathan like the endless ocean is the immortal essence which joins the sun and moon in establishing the eternal perfection of the union and balance of both in the individual, the magickal child of this congress. a poignant point of this union is the fact that samael is the daemon of lust who resides within each individual, the darkside from which all desire, positive or negative manifests. the creation-source of each individual from birth, to the manifestation of ones will. this focus is called oz, referred to before. lilith represents this force in a similar way but p

K AMBER THE BASICS OF MAGICK

actice of astral projection. a.e. powell, the astral body. d. scott rogo, leaving the body. j.m. shay, out of the body consciousness. susy smith, the enigma of out-of-the-body travel. brad steiger, the mind travelers. yram, practical astral projection- the following is from magickal blend magazine, a bay-area periodical that publishes four editions a year. the magazine deals with many branches of the magickal world and can be useful to all aspiring magicians. subscriptions cost $12 per year. they can be reached at: magickal blend p.o. box 11303 san francisco, ca. 94101-7303 when magic doesn't work by van ault 1 every magician has occasions in which the magic he is directing does not seem to work. the desired result, whether internal or external, does not come into manifestation. these occa

LUCIFERIAN SORCERY

have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled, the wolves that devoured their prey and the pulse of nature in general. we are of nature, thus a great bond should be developed therein. the luciferian and sethanic sorcerous guild in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who enter the gates of witchcraft will automatically view the very gate of the left hand path. very few will enter this infernal tread, as it brings 11 one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in

ngerous tomes of sorcery which both offer a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of 15 spirit by that of the opposer, the bringer of light. the witches sabbat mysteries as they are essential separated into two specific areas of workings. the right side of the path is the magickal path that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain the attainment of his/her holy guardian angel, the true will or direction of life in which you shall journey. this is also the path of healing, of perfecting the self in any way you can and to begin a strong foundation in luciferian magick (astral projection and development of

beyond. ba may be seen as the evil 34 genius of earth bound force often presented in egyptian lore as a human headed bird. the ba is the psyche and force which exists beyond the veil. balefire ritual fire used in coven gatherings. black flame the illuminated essence of being, the concept that we perceive ourselves and our separate aspect from the natural order. the gift of set or azazel. chalice the magickal cup used for philters and ceremonies. while some covens and individuals use the silver cup, one may use a kapala as well, which is a human skull cap often imported from tibet. coven a small group of magickal practitioners. often 13 in number. covens may be of a smaller size as well. daemon from the greek daimon, meaning spirit. the daemon is the root of demon therefore represents the

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

act that we as humans have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled, the wolves that devoured their prey and the pulse of nature in general. we are of nature, thus a great bond should be developed therein. the luciferian current in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who enter the gates of witchcraft will automatically view the very gate of the left hand path. very few will enter this infernal tread, as it brings one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the

anded upon by spare in his later years. it is known that he had many dream experiences which allowed him to attend the witches sabbath, as well as communicate with many of the attendants. zos vel thanatos (aka. austin spare) created numerous glyphs and sigils based on the astral conclave, even writing texts which included a full invocation of the sabbath. such art and writings no doubt influenced the magickal stream of initiation within many individuals later on, as well as announcing the formation of the technical term called chaos magick in the 70 s. wisdom is the point of conscious understanding that is essential for the practice and life work of the craft of the wise. one may find considerable study in the four elements as described by robert cochrane of the clan of tubal cain. as is w

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

on is a dangerous tome of black magick that offers a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of spirit by that of the opposer, the bringer of light. the sabbatic mysteries as they are essential separated into two specific areas of workings. the right side of the path is the magickal path that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain the attainment of his/her holy guardian angel, the true will or direction of life in which you shall journey. this is also the path of healing, of perfecting the self in any way you can and to begin a strong foundation in luciferian magick (astral projection and development of

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

ported by anything that comes afterwards. for the seals shown in part 1 of the book, the author chose the date of his example carefully. march 10, 1641 in the old style calendar( according to the old account) is march 21 in the new style, the first full day after the spring equinox. this was no doubt done to ease the process of calculations, since this is one of only two days during the year when the magickal "hours" of the day and night are of equal length, and are almost exactly one clock hour in length. at any other time of the year the day and night hours are longer or shorter, and this would have made the process of calculating the astrological charts for each hour rather more tedious and error-prone. even so, it seems that he made a few small errors in his calculations, which show up

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

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

MICHAEL FORD WITCHMOON

f your body until it is as still as a corpse. this includes your hands, eyes, mouth and facial expressions. you should not go to sleep or allow yourself to enter ramblings of thought, but focus and concentrate on the stillness and silence around you. try to persist with this method for a long period of time, keeping a journal based on this and other magickal training, studies and accomplishments. the magickal journal is a powerful tool and record, presenting insight into the great, vast subconscious and a record of the world of dreams. try to keep two journals, a dream book and a general magickal record containing plans,exercises, accomplishments, astral contacts, rites, etc. this will aid in your personal development and the techniques in which you employed as a part of your day to day sy

rous levels to the different techniques and disciplines of yoga, all of which are equally significant in their benefits and developments of strength. asana (posture and control of body in frozen silence; pratyahara (control of the mind on detailed levels; dharana (control of thoughts, can be very disturbing as it makes you more conscious of the level of 'noise' in the mind. it is during this that the magickal will is tested, created and sadly more often, destroyed before it is built again. i have had many associates quit the magickal path because of the rigors of training, and the experiences involved. i am not surprised that people are broken by the path, since the shadows, if not explored and understood, can overpower and destroy the mind. during dharana you will want to focus on a singl

step in-you invite this archetype. by doing this alone you are standing alone within the circle of self-love and empowerment by your mind alone. could this be the short-map to immortality? spiritual immortality is not ignored within the writings, but within this grimoire a standard study and road map for the awakenings of witchcraft are presented and often hinted at. witch blood is the gateway to the magickal current within each individual. witch blood is not an actual hereditary stream or genetic code, but a mental gateway and gift bestowed by one who conceals the nature of the self and self-love, the discipline needed to conquer the state of being. some christian based beliefs describe those of the path of the adversary, or shaitan (lucifer) as demon-possessed. they state that we are con

e key essence of this statement is that even though the exterior and first layer of the interior is always changing, the basis of the individual, learned through childhood and teenage years remains within the ever changing persona. only those who have extreme imbalances such as personality disorders (ie multiple personalities) are unable to control significant change. the sorcerer is an avatar of the magickal current which is embodied through him/her. the significant and essential 'trick' is to realize that the magickian is the manifestation of that particular current of energy. the traditions of which i speak are aligned and/or parallel with the 93 current, known as thelema which is greek for will. the witches oath to know is a symbol of retention of knowledge gained in life. to will the

oath not for any group but for yourself alone. if you decide to join a significant group for further ceremonial training then you will already be ahead in technique by the development of character. the sigil of the witch moon the calling point of hecate 44 44 (the sigil of the witch moon is a communication point of hecate and black isis (4) initiation purpose and symbolism the dedication towards the magickal path is a far from simple task. static symbolism and the concocted trappings of magick are often no more than dogmatic sickness which can lead to stagnant development. it is therefore suggested that the sorcerer is one able to change their self and immediate surroundings as they see fit. beliefs change with will and desire, to suit the development of the individuals personality. i hav

MICHAEL W FORD NOX UMBRA

yrie being, including the sigil of binding. the soil may be kept then in the bottom of the fetish, which upon a parchment ones shadow name (for instance, akhtya seker arimanius, the present author) in the blood of the sorcerer, along with the sigil of binding. consider the vampyric fetish to house the greater shadow familiar, which is essentially an exteriorization of your own being. one will use the magickal aspects of obsession and will- desire- belief to set in motion the essence of self-transformalion, the demon emerging in flesh. the chamber should be adorned in the elements of death, of vampyrie design with such implements, fetishes and elements of ahriman, lilith, dracul or any night born ghost or image which relates therein. one should dress in the black robe of passing through sha

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

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

MOTTA MARCELO THE COMMENTARIES OF AL

ion of all previous law, on the accession of a monarch. he wipes out the past as with a sponge. all' is, of course, pan, and the initiate is pan see the analysis of viaov in book four, part iii, chapter 5. although ra hoor khuit is proclaiming a new word, he is not really changing anything 'all is ever as it was. he is merely providing a clarification of existing knowledge. his proclamation is to the magickal universe as einstein's theory of relativity is to newtonian physics. it changes nothing, but provides us with a better understanding of everything, whereby we can make a more efficient use of existing energy towards a better control of our environment 'all is not aught: qabalistically, not= 31;aught= 1+6+3+5+9= 24. 24 +31= 55. it seems, then, as if 'all' is a technical name for the ma

most it can produce is a manifestation of because. this is the danger of all forms of theology "conquer" it does not mean to go out warring and killing, so sorry, dear sadists. conquer your circumstances! conquer yourself! then, and only then, is a man in condition to conquer others if that be necessary for performance of his true will "fire& blood" see the attributions of the element of fire and the magickal attributions and qabalistic correspondences of blood (one most significant is, blood= semen. see commentary to verse 24) swords= intellect. spears= magickal will. see book four, part ii; parsifal of wagner; liber 777 "let the woman be girt with a sword before me" this does not mean to pass women through the sword, so sorry, dear paederasts. the sword is the symbol of the mind see book

PRELUDE TO THE BLACK ARTS

lly dark magician, then your victims will be a rich source of satisfaction to them, yes, a veritable buffet of delectables. therefore, the apprentice magician should avoid biting off more than he/she can chew until he/she develops a certain measure of control. that is the ability to do and not do by choice. in magic, control is everything. there is doing and not doing. both have a proper place in the magickal universe, and there is a right time for each. tell me, if you can't control yourself, how are you going to control another? more than that, how are you going to control a demon? preparation for magic think about it. it's hard as hell to program a computer without a purpose in mind, as you haven't yet decided what you want the machine to do. likewise, in order to perform magickal acts

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ine of magickal thought. each ritual presented the candidate, within the confines of a highly charged magickal space, a huge parcel of information to be assimilated before the next initiation. other groups, such as aleister crowley's o.t.o, are not teaching orders and so many turn to the g.d. to found their practice within a coherent system. besides the communication, there is the transmission of the magickal current. magickly, according to the "z" papers, the initiations served to imprint the energies of the system into the aura of the candidate. together. the initiations attempted to build the abalisticm icrocosm called the tree of-me into the soul of the k d i d a t et. he intent was to both evolve the subject soul and to provide an artifice whereby the soul could articulate its will. a

polarity therapy! in all of these forms the healer uses her own energies to readjust the flow of vital energies in the client. the ability to channel energy, call it light, chi, magnetism or whatever, is essential to the practice of ceremonial magick. this is tlie same force that forms the pentagrams and sigils drawn in the rituals. having developed these methods and technologies to a peak within the magickal substratum of western culture, it is interesting and grabfying to see analogies of golden dawn technologies coming into general use. since the early part of this century we have learned much about ourselves and the universe we live in. many new paradigms for viewing the world and many new technologies for manipulating it have been discovered. today we have the phenomenal tools that in

part of this century we have learned much about ourselves and the universe we live in. many new paradigms for viewing the world and many new technologies for manipulating it have been discovered. today we have the phenomenal tools that information theory provides to examine how the varied aspects of this system called the golden dawn hold together. jungian psychology would work hand in hand with the magickal images to access levels of consciousness previously untapped with so much precision, as the g.d attributions provide keys telling the researcher what to expect and how to interpret the results. whole system or gestalt psychology enables the magicker to see the many spirits and voices as parts of the self and yet the magickal technologies provide a means for articulating the interactio

with so much precision, as the g.d attributions provide keys telling the researcher what to expect and how to interpret the results. whole system or gestalt psychology enables the magicker to see the many spirits and voices as parts of the self and yet the magickal technologies provide a means for articulating the interactions in a powerful and meaningful way. 700 the g o l h daum these are ways the magickal worldview of the g.d. could be explored in the field of psychology, and yet the hermetic science also delved into the physics of nature. now that the scientists have caught up with the ancient hermetic philosophers in noting that the observer affects the observed (see heisenberg's uncertainty principle, bohr's copenhagen interpretation, and schr'ddinger's cat) it is now possible to co

RUBY TABLET OF SET

volutionary product of xeper, includes all of those processes within the normal realm of personality development, plus those aspects discovered within the spiritual odyssey of the setian. the latter takes its raison d'etre from the normal and mundane if it has any meaning at all. for example, we often speak and hear of the development of will power in the growing child. the setian sees will(4) in the magickal sense of a dimension of function that has cosmic repercussions when specifically focused in g.b.m. otherwise it is just will. it is unlikely, from a developmental sense, that one can skip the purely human stages of development and shoot for the setian use and understanding. skipping developmental stages in the purely human skills leads to developmental deficiencies. this may happen fr

as high priest, magus ronald k. barrett decided that the temple's recognition of adepts was too lax, that many magicians had been recognized adept who were not adept in magus barrett's opinion. he felt that the standards of the ii needed to be increased. he therefore devised the "test" which follows. this test was designed "to gather a comprehensive picture of your knowledge and understanding of the magickal arts" it was originally planned that all iii priests would take the exam, and that they would then administer the test to the adepts of the temple, and that they would afterwards administer the test to all i setians wishing to be recognized adept. magus barrett distributed the test to all priests of the temple, and several adepts were also given the test. it is my understanding that f

to question #19 would be for the purpose of. 21. emotions are impressed from outside and all emotions leave marks upon the mind, yet passions are_ of the will. 22. the wand is divine force; the sword is_ force. 23. in magick, nothing of impression or experience is; all must be. 24_ represents all that we are as well as that which there is a tendency to be. 25. the threefold process of raising up the magickal being is, and. 26. the laws of magick are the laws of. 27. al is. 28. set-hn in ancient egyptian means_ and was caricatured by the hebrews as. 29. the magickal text that authorized the founding of the current temple of set is called. 30. love is an_ power in humans. 31. the major factor necessary for love to be accomplished is. 32. one cannot learn to concentrate without becoming sens

o which are to be joined to the three spiritual virtues, and. 53. in sleep stage, the human growth hormone reaches its peak. 54. pk is short for. 55. list three colors of the long wave length, and. 56. most of the phenomena associated with altered states can be attributed to the_ of the brain. 57. love for life develops most where there is, and. 58. jung's archetypal imagery is closely related to the magickal concept of. 59. the characteristic which distinguishes both vortex motion and elementary particles of matter is. 60. in cup work, the emotions must be purified into. part iii the answers to the third part of this test are to be written in statement form, and several questions require explanations of the answers given, hence simple words or phrases are unsatisfactory. while the answers

in celebrating "le messe noir" 19. what is magick? 20. explain the difference between greater magick and lesser magick? 21. in your own words, describe what is meant by the "intellectual decompression chamber" 22. what is the difference between a ritual and a ceremony? 23. what is the greatest obstacle to consciousness? why? 24. what is the difference between essence and personality? 25. what is the magickal symbolism of the altar? 26. explain what a magician should do in considering plans for an altar. 27. what is meant by a magickal oath and how may that oath be broken? 28. why is it important to so identify the will with the self that it becomes unconscious? 29. explain the true value in controlling both feelings and emotions. 30. what are the best ways to get rid of preconceived or in

SATANICON

on -22- the sword of satan the sword is the physical extension of the satanic will. it is the instrument of summoning and the director of demonic forces. the sword of satan is placed upon the altar with the point of the blade to the left. the thurible and the aroma of enlightenment the earthly scents are burned to accentuate and stimulate the emotions and imagination. the aroma of incense adds to the magickal (and demonic) qualities of the atmosphere. highly regarded are fragrances such as: pine, sandalwood, frankincense and myrrh. the thurible is placed next to the flame of lucifer. the bell of commencement the sounding of the bell at each of the five points of the pentagonia signifies the opening of the gates of pandemonium and the subsequent release and attendance of demonic forces. the

uch as: pine, sandalwood, frankincense and myrrh. the thurible is placed next to the flame of lucifer. the bell of commencement the sounding of the bell at each of the five points of the pentagonia signifies the opening of the gates of pandemonium and the subsequent release and attendance of demonic forces. the bell is to be rung while turning widdershins at the beginning and at the completion of the magickal working, thus closing the gates of the infernal city. the bell is placed at the left-front corner of the altar. the skull obtaining an authentic death s-head could prove problematical for most; however legal specimens are available from some occult merchants. the death s-head represents man s deathless will. it s also a symbolic link between the living and the dead (especially in ritu

THE BLACK LODGE

s) may be reborn from those ashes. every step is a death and a birth. it is not the master who dies and resurrects in the initiatic process- as we have already remarked, at least in theory he or she has already got a diploma- but the pupil. the demonic influences are, then, manifesting themselves precisely to protect the ego of the pupil against the destructive influence of the master (or against the magickal current of the order. and unless the pupil controls these influences in his or her ego, the ego will not be destroyed. in the planes, where he or she exists, he or she may even become more "successful" than he or she previously was, because of the extra energy that was imparted to his or her life processes. but this "success" will exist only in terms of the planes where the pupil was

THE NECRONOMICON SIMON VERSION

ndividual operators utilise an equivalent solar (i.e, positive light) invocation from their own religion or the religion of their ancestors, should the no longer have a religion or should they have changed it in their lifetime. for best practical purposes in the beginning- for those intent on actually using the rituals contained herein- it is advisable to take especial care in the construction of the magickal circle and of all magickal defences. a preliminary period of purification is well in order before attempting anything in this grimoire. persons of unstable mental condition, or unstable emotional condition, should not be allowed, under any circumstances, to observe one of these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully at

ws the strength of the gods. his word is arrababaal and his seal is this: the thirty-eighth name is lugaldurmah the lord of the lofty places, watcher of the skies and all that travels therein. naught traverses the starry element, but that this power is aware. his word is arataagarbal and his seal is this: the thirty-ninth name is aranunna giver of wisdom, counsellor to our father, enki, knower of the magickal covenant and of the laws and of the nature of the gates. his word is aramanngi and his seal is thusly: the fortieth name is dumuduku possessor of the wand of lapis lazuli, knower of the secret name and the secret number. may not reveal these to thee, but may speak of other things equally marvellous. his word is aratagigi and his seal is: the forty-first name is lugalanna the power of

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