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Michael Wynn's Occult Reference Library

THE MAGUS

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ABRAMELIN1

of other methods of angelic evocation. for the benefit of the occult student i here give two other systems of angelic evocation. the first is taken from that part of the book called barrett s magus (1801, which is entitled the key to ceremonial magic. the second is copied from my key of solomon the king. from the perfection and key of. ceremonial magic; being the second part of the second book of the magus or celestial intelligencer 6 by francis barrett, f.r.c. the good spirits may be invocated of us, or by us, divers ways, and they in sundry shapes and manners offer themselves to us, for they openly speak to those that watch, and do offer themselves to our sight, or do inform us by dreams and by oracle of those things which we have a great desire to know. whoever therefore would call any

ALEISTER CROWLEY ACROSS THE GULF

e corridor. springing upon the soldier that guarded me, i brought him to the ground; and with my right hand under his chin, my left on his right shoulder, and my knee at the nape of his neck, i tore his head from his body before he could utter a cry. i was now in my fifteenth year; but the deed was marvelous. none suspected me; it was thought a miracle. the old eunuch, distressed, went to consult the magus of the well; whose answer was "let the vows of the priestess be taken" now i thought this old man most foolish-obstinate; for i myself was obstinate and foolish. not yet did i at all understand his wisdom or his purpose. it often happens thus. of old, men sent their priests to rebuke nile for rising- until it was known that his rising was the cause of the fertility of their fields. now o

as i went through the city, my new robes dark with blood of that most holy sorceress. but no one of the people dared so much as lift his eyes; nor spoke we together at all. but when we were come into the house of the high priest, sternly did he confront me "what is this, my son" and i weary of the folly of the world and of the uselessness of things answered him "father, i go back to memphis. i am the magus of the well" now he knew the magus, and answered me "why liest thou" and i said "i am come into the world where all speech is false, and all speech is true" page 26 gulf.txt then he did me reverence, abasing himself unto the ground even unto nineand- ninety times. and i spurned him and said "bring forth the dancing girl of sleep; for in the morning i will away to memphis" and she came fo

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

n, is according to lovecraft's tales, a volume written in damascus in the eighth century, a.d, by a person called the "mad arab, abdhul alhazred. it must run roughly 800 pages in length, as there is a reference in one of the stories concerning some lacunae on a page in the 700's it had been copied and reprinted in various languages- the story goes- among them latin, greek and english. doctor dee, the magus of elizabethan fame, was supposed to have possessed a copy and translated it. this book, according to the mythos, contains the formulae for evoking incredible things into visible appearance, beings and monsters which dwell in the abyss, and outer space, of the human psyche. such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book

into visible appearance, beings and monsters which dwell in the abyss, and outer space, of the human psyche. such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magi

o lies "not dead, but dreaming" below the world; an ancient one and supposed enemy of mankind and the intelligent race. cthulhu is accompanied by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister crowley deemed it so necessary to "rediscover. the underworld in ancient sumer was known by many names, among them absu or "abyss, sometimes as nar mattaru, the great underworld ocean, and also as cutha or kutu as it is called in the enuma elish (the creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, as well as cthulhu, is striking. judg

ALEISTER CROWLEY BOOK OF LIES

ay be compared with the qabalistic doctrine of the ten sephiroth as an expression of tetrabook of lies get any book for free on: www.abika.com 14 grammaton (1 plus 2 plus 3 plus 4= 10. it is now seen that this hawk is not solar, but mercurial; hence the words, the cry of the hawk, the essential part of mercury being his voice; and the number of the chapter, b, which is beth the letter of mercury, the magus of the tarot, who has four weapons, and it must be remembered that this card is numbered 1, again connecting all these symbols with the phallus. the essential weapon of mercury is the caduceus. note (3) fourteen letters. quid voles illud fac. q.v.i.f. 196=14^2 [15] 3 kappa-epsilon-phi-alpha-lambda-eta gamma the oyster the brothers of a'.a. are one with the mother of the child.(4) the man

ned a thousand million planes. each plane contained a thousand million stars. each star contained a many thousand million things. of these the reasoner took six, and, preening, said: this is the one and the all. these six the adept harmonised, and said: this is the heart of the one and the all. these six were destroyed by the master of the temple; and he spake not. the ash thereof was burnt up by the magus into the word. of all this did the ipsissimus know nothing. book of lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is composed of many spheres. the account given of creation is the same as that familiar to students of the christian tradition, the logos transforming the unity into the many. we then

to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the highest grade of the a'.a, is totally unconscious of this process, or, it might be better to say, he recognises it as nothing, in that positive sense of the word, which is only intelligible in samasamadhi. book of lies get any book for free on: www.abika.com 22 [28] 7 kappa-epsilon-phi-alpha-lambda-eta zeta the dinosaurs none are th

obis prodest haec fabula christi. the ruler asserts facts as they are; the slave has therefore no option but to deny them passionately, in order to express his discontent. hence such absurdities as "liberte, egalite, fraternite "in god we trust, and the like. similarly we find people asserting today that woman is superior to man, and that all men are born equal. the master (in technical language, the magus) does not concern himself with facts; he does not care whether a thing is true or not: he uses truth and falsehood indiscriminately, to serve his ends. slaves consider him immoral, an preach against him in hyde park. in paragraphs 7 and 8 we find a most important statement, a practical aspect of the fact that all truth is relative, and in the last paragraph we see how scepticism keeps th

ALEISTER CROWLEY LIBER 777

laykwda advachiel 14 26 u 70 j lanh hanael 15 27 p[ 80 800% lamz zamael 16 28 x 90 900 k layrbmak cambriel 17 29 q 100 l layxynma amnitziel 18 30 r 200! lakim michael 19 31 c 300 b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table vi (continued) 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivale

wer. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lio

the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of

ALEISTER CROWLEY LIBER CHANOKH

4; ed: the complete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1988; online at: http//w3.one.net/ browe/pdf/enochian magic reference.pdf turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarchia mystica of john dee. edinburgh: magnum opus hermetic sourceworks. expanded reissue, wellingborough, northants: aquarian, 1986. tyson, donald (1998: enochian magick for beginners. st paul, mn: llewellyn publications. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn( second edition 1994. finally i will warn the re

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

accident, the words "therefore do all things obey my word" yet in the fourth part, which begins "therefore do thou come forth unto me, it is not really the magician who is addressing the god; it is the god who hears the far-off utterance of the magician. if this invocation has been correctly performed, the words of the fourth part will sound distant and strange. it is surprising that a dummy (so the magus now appears to himself) should be able to speak! the egyptian gods are so complete in their nature, so perfectly spiritual and yet so perfectly material, that this one invocation is sufficient. the god bethinks him that the spirit of mercury should now appear to the magician; and it is so. this egyptian formula is therefore to be preferred to the hierarchical formula of the hebrews with

but a mean huckster. 41 this formula is, however, a little different in symbolism, since it is a woman whose cup must be filled. it is rather the sacrifice of the man, who transfers life to his descendants. for a woman does not carry in herself the principle of new life, except temporarily, when it is given her. but here the formula implies much more even than this. for it is his whole life that the magus offers to our lady. the cross is both death and generation, and it is on the cross that the rose blooms. the full significance of these symbols is so lofty that it is hardly fitted for an elementary treatise of this type. one must be an exempt adept, and have become ready to pass on, before one can see the symbols even from the lower plane. only a master of the temple can fully understan

strayed into a temple of the demon rum! it is therefore impossible to neglect the theory of the circle. 81 to take a simple example, suppose that, in an evocation of bartzabel, the planet mars, whose sphere is geburah (severity) were situated (actually, in the heavens) opposite to the square of chesed (mercy) of the tau in the circle, and the triangle placed accordingly. it would be improper for the magus to stand on that square unless using this formula "i, from chesed, rule geburah through the path of the lion; while- taking an extreme case- to stand on the square of hod (which is naturally dominated by geburah) would be a madness which only a formula of the very highest magick could counteract. certain positions, however, such as tiphareth<<tiphareth is hardly "dominated" even by kethe

from chesed, rule geburah through the path of the lion; while- taking an extreme case- to stand on the square of hod (which is naturally dominated by geburah) would be a madness which only a formula of the very highest magick could counteract. certain positions, however, such as tiphareth<<tiphareth is hardly "dominated" even by kether. it is the son rather than the servant, are so sympathetic to the magus himself that he may use them without reference to the nature of the spirit, or of the operation; unless he requires an exceptionally precise spirit free of all extraneous elements, or one whose nature is difficulty compatible with tiphareth. to show how these positions may be used in conjunction with the spirals, suppose that you are invoking hathor, goddess of love, to descend upon the

be protected, not only by the names of god and the invocations used at the same time, but by a long habit of successful defence<banishing ritual of the pentagram (say, thrice daily) for months and years and constant assumption of the god-form of harpocrates (see equinox, i, ii and liber 333, cap. xxv for both of these) should make the "real circle, i.e. the aura of the magus, impregnable. this aura should be clean-cut, resilient, radiant, iridescent, brilliant, glittering "a soap-bubble of razor-steel, streaming with light from within" is my first attempt at description; and is not bad, despite its incongruities: p "frater perdurabo, on the one occasion on which i was able to see him as he really appears, was brighter than the sun at noon. i fell instantly t

ional symbols of mercury. this testing of the spirits is the most important branch of the whole tree of magick. without it, one is lost in the jungle of delusion. every spirit, up to god himself, is ready to deceive you if possible, to make himself out more important than he is; in short to lay in wait for your soul in 333 separate ways. remember that after all the highest of all the gods is only the magus< mayan, the greatest of all the devils. you may also try "rising on the planes< with a little practice, especially if you have a good guru, you ought to be able to slip in and out of your astral body as easily as you slip in and out of a dressing-gown. it will then no longer be so necessary for your astral body to be sent far off; withou

the circumference inwards. this is what is meant when we say that woman has no soul. it explains fully the difference between the sexes> the true god 152 is man. in man are all things hidden. of these the gods, nature, time, all the powers of the universe are rebellious slaves. it is these that men must fight and conquer in the power and in the name of the beast that hath availed them, the titan, the magus, the man whose number is six hundred and three score and six. iii the practice of rising on the planes is of such importance that special attention must be paid to it. it is part of the essential technique of magick. instruction in this practice has been given with such conciseness in liber o, that one cannot do better than quote verbatim (the "previous experiment" referred to in the fir

ter of the passives. the wafer (pantacle) is of corn, typical of earth; the wine (cup) represents water (there are certain other attributions. the wafer is the sun, for instance: and the wine is appropriate to bacchus. the wafer may, however, be more complex, the "cake of light" described in liber legis. this is used in the exoteric mass of the phoenix (liber 333, cap: 44) mixed with the blood of the magus. this mass should be performed daily at sunset by every magician. corn and wine are equivalent to flesh and blood; but it is easier to convert live substances into the body and blood of god, than to perform this miracle upon dead matter. the eucharist of "three" elements has for basis the symbols of the three gunas. for tamas (darkness) take opium or nightshade or some sleepy medicine; f

ortance to his work that man shall sit upon a throne, or be hanged. in such a case he informs his magus, who exerts the power intrusted to him, and it happens accordingly. yet all happens naturally, and of necessity, and to all appearance without a word from him. nor will the mere master of the temple, as a rule, presume to act upon the universe, save as the servant of his own destiny. it is only the magus, he of the grade above, who has attained to chokhmah, wisdom, and so dare act. he must dare act, although it like him not. but he must assume the curse of his grade, as it is written in the book of the magus<<equinox i, vii, 5-9> there are, of course, entirely black forms of magic. to him who has not given every drop of his blood for the cup of babalon 191 all magic power is dangerous. t

ALEISTER CROWLEY MEDITATION

be expected if it caused trouble. to-day such candles are difficult to procure; and it is perhaps simpler to use beeswax. the honey has been taken by the magician; nothing is left of the toil of all those hosts of bees but the mere shell, the fuel of light. this beeswax is also used in the construction of the pantacle, and this 58 forms a link between the two symbols. the pantacle is the food of the magus; and some of it he gives up in order to give light to that which is without. for these lights are only apparently hostile to intrusion; they serve to illuminate the circle and the names of god, and so to bring the first and outmost symbols of initiation within the view of the profane. these candles stand upon pentagrams, which symbolize geburah, severity, and give protection; but also re

f magick, the absolute is called the crown, 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, f

me a perception of the incompatibility of the lesser oath with the greater. this is indeed almost certain to occur, and it must be remembered that as the whole essence of the will is its one-pointedness<wand is in kether- which is one; and the qliphoth of kether are the thaumiel, opposing heads that rend and devour each other> a dilemma of this sort is the worst in which the magus can find himself. another great point in this consideration of magick vows is to keep them in their proper place. they must be taken for a clearly defined purpose, a clearly understood purpose, and they must never be allowed to go beyond it. it is a virtue in a diabetic not to eat sugar, but only in reference to his own condition. it is not a virtue of universal import. elijah said on on

g this one-pointedness are given, and though the subject of that book is devotion to a particular deity, its instructions may be easily generalized to suit the development of any form of will. this will is then the active form of understanding. the master of 76 the temple asks, on seeing a slug "what is the purpose of this message from the unseen? how shall i interpret this word of god most high" the magus thinks "how shall i use this slug" and in this course he must persist. though many things useless, so far as he can see, are sent to him, one day he will find the one thing he needs, while his understanding will appreciate the fact that none of those other things were useless. so with these early practices of renunciation it will now be clearly understood that they were but of temporary

the wisdom, the word of the magician, so is the magick cup his understanding. this is the cup of which it was written "father, if it be thy will, let this cup pass from me" and again "can ye drink of the cup that i drink of" and it is also the cup in the hand of our lady babalon, and the cup of the sacrament. this cup is full of bitterness, and of blood, and of intoxication. the understanding of the magus is his link with the invisible, on the passive side. his will errs actively by opposing itself to the universal will. his understanding errs passively when it receives influence from that which is not the ultimate truth. in the beginning the cup of the student is almost empty; and even such truth as he receives may leak away, and be lost. they say that the venetians made glasses which ch

hin, and the word formed by them means "a flower" and also "expelled "cast forth> this is the cup of purification; as zoroaster says "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud-resounding sea" it is the sea that purifies the world. and the "great sea" is in the qabalah a name of binah "understanding" it is by the understanding of the magus that his work is purified. binah, moreover, is the moon, and the bowl of this cup is shaped like the moon. this moon is the path of gimel through which the influence from the crown descends upon the sun of tiphereth. and this is based upon the pyramid of fire which symbolizes the aspiration of the student. in hindu symbolism the amrita or "dew of immortality<
cerning the water in this cup, it may be said that just as the wand should be perfectly rigid, the ideal solid, so should the water be the ideal fluid. the wand is erect, and must extend to infinity. the surface of the water is flat, and must extend to infinity. one is the line, the other the plane. but as the wand is weak without breadth, so is the water false without depth. the understanding of the magus must include all things, and that understanding must be infinitely profound. 83 h. g. wells has said that "every word of which a man is ignorant represents an idea of which he is ignorant" and it is impossible perfectly to understand all things unless all things be first known. understanding is the structuralization of knowledge. all impressions are disconnected, as the babe of the abyss

hed to commemorate. taffy was a welshman taffy was a thief; taffy came to my house and stole a leg of beef. i went to taffy's house; taffy was in bed. i took a carving knife, and cut off taffy's head. taffy is merely short for taphthatharath, the spirit of mercury and the god of welshmen or thieves "my house" is of course equivalent to "my magick circle" note that beth, the letter of mercury and "the magus" means "a house" the beef is a symbol of the bull, apis the redeemer. this is therefore that which is written "oh my god, disguise thy glory! come as a thief, and let us steal away the sacraments" in the following verse we find that taffy is "in bed" owing to the operation of the sacrament. the great task of the alchemist has been accomplished; the mercury is fixed. one can then take the

the crown is on his head. those magicians, who have attempted to make the sword the sole or even the principal weapon, have only destroyed themselves, not by the destruction of combination, but by the destruction of division<magus is to destroy his partial thought by uniting it with the universal thought, not to make a further breach and division in the whole> weakness overcomes strength. the most stable political edifice of history has been that of china, which was founded principally on politeness; and that of india has proved strong enough to absorb its many conquerors<brahmin caste is not so str

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

now "force and fire" is the attribute of ra-hoor-khuit, lord of the aeon; and 5 and 6 are mystically mated to represent the accomplishment of the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 correspondences, is by english sound, the magus (beth, mercury, etc) of this st. s has in the tarot the card numbered xx, which represents the stele of revealing, and is called the judgment; i.e, the ending of an aeon. t has the card numbered xi and is called strength. it is the card of leo and represents babalon and the beast conjoined "their fold; not only a sheepfold, but as if it were written "their embrace. al i,16 "for he is eve

dix. weh note: appendix not yet recovered. liber aleph has also much wisdom upon the will. after absorbing "berashith, and seeing that will has come by chance, the question arises, is chance in any way bound by necessity? is there a limit to possibility? could there, for example, be a something which is not resolvable into 0 to the 0 power? the question of alpha-nu-alpha-gamma-kappa-eta confronts the magus in his meditations. for this verse, though, we may take things very simply and obviously: the change from the osiris formula to that of horus is intelligible enough (see comment on verse 49. al i,40 "who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be

t, but the first and least untrue formulation of the ego. we are to reverse this self in us, then, not to suppress it and subordinate it. nor are we to evade it, but to come to it. this is done "through tribulation of ordeal. this tribulation is that experienced in the process called psychoanalysis, now that official science has adopted- so far as its inferior intelligence permits- the methods of the magus. but the 'ordeal' is 'bliss; the solution of each complex by 'tribulation- note the etymological significance of the word- is the spasm of joy which is the physiological and psychological accompaniment of any relief from strain and congestion. al iii,63 "the fool readeth this book of the law, and its comment& he understandeth it not" the old comment 63. a fact. the new comment the fool i

ALEISTER CROWLEY THE QABALAH

pent is the holy ur us, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph, the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor60= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the

c universe. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8=

ALEISTER CROWLEY THE SWORD OF SONG

he flute. tootle! tootle! she began. buzz! buzz! went the mosquito from the very vitals of her delicate tube. indra was not unprovided with a disc.1 alas! jehjaour, art thou already in the toils? she had only lived eight months. ix. how you bungle! growled ganesha. fortunately we are better off this time. indra has been guillotined for his dastardly murder; so his place is vacant. eurekas! yelled the magus, his very virtue will save him from his predecessor s fate. behold perdu r abu then as indra! but oh, dear me! what a memory he was getting! it seems to me, he mused, that i ve been changing a lot lately. well, i am virtuous and i read in crowley s new translation of the dhammapada2 that virtue is the thing to keep one steady. so i think i may look forward to a tenure of my mahakalpa in

g a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu. formless place of brahma is its name. less glum. ay! cried ganesha impassively, let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne. good, good! said the magus, though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don t read edwin arnold? i do, said the god disconsolately, we hindu gods have to. it s the only way we can get any clear idea of who we really are. well, here was perdu r abu, after his latest fiasco, installed as a worthy, respectable, perfect, ancient and accepted, just, regular mahabra

ALEISTER CROWLEY EQ I 5

uraeus, upon the crown of the gods. scholion delta. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, too, is the same ancient as in 0, aleph "the fool" and aleph= 1. scholion epsilon. 9= isvd= 80= p= mars= 5= hb:heh= g =gml= 73= chkmh= the mother= binah= 3= ab= the father( 1+ 2) mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion digamma. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion zeta. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgment= sh= 300= 30= l= justice= viii= 8= ch= the chariot= vii= 7= z= the lovers= vi= 6= v (vau= the pope= v= 5= h= the emperor= iv= 4= d= the empress= iii= 3= g= the high priestess

= 1. scholion digamma. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion zeta. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgment= sh= 300= 30= l= justice= viii= 8= ch= the chariot= vii= 7= z= the lovers= vi= 6= v (vau= the pope= v= 5= h= the emperor= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. 107 scholion eta. 9= luna= g_ 3, etc, as before. indigo scholion theta. 9= saturn= 3, etc, as before. lead there are many other lines of argument. this form of reasoning reminds one of the riddle "why is a story like a ghost" answer "a story's a tale; a tail's a brush; a brush is a broom; a brougham's a carriage; a carriage is a gig; a gig's a trap; a trap's a snar

c universe. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, must less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker- as the thing he wants to be. for the adept such little consolation as he may win is rather to be found by regarding the magus as b= mercury= 8

ALEISTER CROWLEY EQ I 5

ehold! the veil of the aethyr sundereth, and is torn, like a sail by the breath of the tempest, and thou shalt see him as from afar off. this is that which is written "confound her understanding with darkness" for thou canst not speak this thing. 21 hb:resh, hb:lamed and hb:nun (sun, libra and scorpio, the sun, the balance or plumes of maat, and the snake. added they make 280. it is the figure of the magus of the taro; and in his right arm the torch of the flames blazing upwards; in his left the cup of poison, a cataract into hell. and upon his head the evil talisman, blasphemy and blasphemy and blasphemy, in the form of a circle. that is the greatest blasphemy of all.22 on his feet hath he the scythes and swords and sickles; daggers; knives; every sharp thing- a millionfold, and all in on

armies of the west against the armies of the east. for i am peace. my groves of olive were planted by an harlot, and my horses were bred by a thief. i have trained my vines upon the spears of the most high, and with my laughter have i slain a thousand men. with the wine in my cup have i mixed the lightnings, and i have carved my bread with a sharp sword. with my folly have i undone the wisdom of the magus, even as with my judgments i have overwhelmed the universe. i have eaten the pomegranate in the house of wrath, and i have crushed out the blood of my mother between mill-stones to make bread. there is nothing that i have not trampled beneath my feet. there is nothing that i have not set a garland on my brow. i have wound all things about my waist as a girdle. i 169 have hidden all thing

and is let to the palace of the virgin redeemed from malkuth unto binah. 8. the fuller manifestation of the holy guardian angel. 7. the virgin become the bride, the great reward of the ceremony. also an adumbration of the further progress. 6. a shadowing-forth of the grade of magus. 5. the reception of the m.t. among the brethren of the a. a. the manifestation of the arrow. 4. further concerning the magus. the marriage of chaos with the purified virgin. 175 3. the magician. exhibition of the guards to the higher knowledge. 2. the understanding of the curse, that is become a blessing. the final reward of the m.t, his marriage even with babalon herself. the paean thereof. 1. the final manifestation. all leads up to the crowned child, horus, the lord of the new aeon["a further and fuller com

ALEISTER CROWLEY EQUINOX EQ I 1 2

ning to walk across the ganges when all his friends did it daily for two pice; and that man does ill when he invokes tahuti to cure a cold in the head while mr. lowe's shop is so handy in stafford street. but miracles may be performed in an extremity; and are. this brings us round in a circle; the miracle of the 75 knowledge and conversation of the holy guardian angel is only to be performed when the magus has rowed himself completely out; in the language of the tarot, when the magus has become the fool. but for my faith in the ritual dclxxi. i should be at the end of my spells. well? we shall see in the upshot. 1.25. i really almost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were) perfectly sure of him in the simple non-assertive

ALEISTER CROWLEY EQUINOX EQ I 2

tainted with sexuality, and are excessively dangerous from this cause "dirt is matter in the wrong place" and to mix, consciously or unconsciously, either morality or immorality with religion is dirty; and dirt makes disease. the victim becomes a fanatic at the best, at the worst and most frequent a driveller. of a lower type are the loves of magi and invoked elementals. as levi says "the love of the magus for such beings is insensate, and may destroy him" it surely will, if he beware not in time. higher again because more purely formless and for this reason truer to the vedana type are the ecstasies of joy and agony experienced by such men as luther, fox, molinos, and others. professor william james treats most adequately of this matter in his "varieties of religious experience" the limit

beneath a magic veil? or had her death itself in some strange way operated to- to what? even conjecture paled "but magic somewhere there must be, and eliphaz levi was the most famous adept in paris at the time "i told my story, just as i have told it to you, but with strong passion "there is an illusion, master' i ended 'put forth the power and destroy it"'were i to destroy the illusion' returned the magus 'thinkest thou to see a virgin with gold hair? nay, but the eternal virgin, and a gold that is not gold"'is nothing to be done"'nothing' he replied, with a strange light in his eyes 'yet, in order to be able to do nothing, thou must first accomplish everything"'one day' he smiled, seeing my bewilderment 'thou wilt be angry with the fool who proffers such a platitude "i asked him to accep

r of all things perfect, and delivered them over unto the "second mind; whom all races of men call 'first) behold, then, in these two great numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written "for the mind of the father said that 'all things should be cut into three' whose will<magus of power in taro= will> assenting all things were so divided. for the mind of the father said "into three" governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth" thus floweth forth the form of the triad<<ritual of the path of the daughter of the firmament> thus is formulated the creative trinity which is, as it were, the essential preli

is 13 "vide" in the portal ritual the explanation of that terrible key "see" account of this ritual in "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

ALEISTER CROWLEY EQUINOX EQ I 3 2

tion of eight hebrew letters. in clockwise sequence from the top: hb:yod hb:yod hb:heh hb:koph hb:vau hb:dalet hb:heh hb:aleph. these letters accordingly form the words jehovah in a greek cross and achad on the diagonals "he is one. in 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 b

or the hell-broth, charcoal, incense &c, all as may be needed for this work. at f is placed a small brazen cauldron, heated over a lamp burning with spirit in which a snake has been preserved.2 171 "operationis personae" v.h. sor: s.s.d.d. addressed mighty magus of art. v.h. fra: i.a" assistant magus of art. v.h. fra: ae.a" magus of the fires. v.h. fra: d.p.a.l" magus of the waters. the duties of the magus of art will be to perform the actual processes of invocation: to rule the assistants and command them all. the assistant magus of art shall act as kerux in the circumambulations; he shall preside over the brewing of the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall prepare beforehand the place

will be to perform the actual processes of invocation: to rule the assistants and command them all. the assistant magus of art shall act as kerux in the circumambulations; he shall preside over the brewing of the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall p

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 prepared by the assistant magus of art as aforementione

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

of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of water, and scatters water all round the edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus o

ture of sigils, i purify thee with water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sigil at the foot of the altar "i.a" mighty magus of art, all your commands shall be obeyed and all your desires shall be fulfilled [he does so. the magus of art, standing on the throne of the east, then proclaims "the invocation" o thou mighty and powerful spirit taphthartharath, i bind and conjure thee very potently, that thou do appear in visible form before us in the magical triangle without this circle of art. i demand that thou shalt speedily come hither from thy dark abodes and retreats, in the sphere of kokab, and that thou do pres

ledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the assistant magus places the sigil on the altar in the right quarter: the magus advances 179 to the east of the altar, lays her left hand upon it, in her right holding the sword with its point upon the centre of the sigil. the associate magus holds the magical candle for her to read by: and the magus of the fires the book of invocations, turning the pages that she may read continually. she recites] hear ye, ye lords of truth, hear ye, ye invoked powers of the sphere

and cries] creature of kokab, long hast thou dwelt in darkness! quit the night and seek the day [sigil is replaced to west of the triangle; magus holds the sword erect (point upwards) over its centre, and lays her left hand upon it, saying] 184 by all the names, powers and rites already rehearsed, i conjure thee thus unto visible apparition: khabs am pekht. konx om pax. light in extension [saith the magus of art] as the light hidden in darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation [the magus of art takes up the sigil, stands at east of altar facing west, and says "the conjuration of the intelligence tiriel" tiriel, angel of god, in the name of iahdonhi i conjure thee send thou unto us this spirit taphthartharath. do thou force him to ma

ALEISTER CROWLEY EQUINOX EQ I 3

. i dread this midnight of the soul. marsyas. welcome the herald! olympas. how control the horror of the mind? the insane dead melancholy? marsyas. trick is vain. sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marsyas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marsyas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. th

eternally true, and god permits the tree of science to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits. ye, therefore, who seek in science a means to satisfy your passions, pause in this fatal way; you will find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. the magus must hence be impassible, sober and chaste, disinterested, impenetrable, and inaccessible to any kind of prejudice or terror. he must be without bodily defects, and proof against all contractions and all difficulties. the first and most important of magical operations is the attainment of this rare pre-eminence.1 the "via mystica" leading to this pre-eminence may aptly be compared to a c

hings, to the left the goal is nothing. yet the paths are not two paths, but one path; and the goals are not two goals, but one goal. the aspirant upon entering the circle must travel by the one or the other, and must not look back; lest he be turned into a pillar of salt, and become the habitation of the spirits of earth "for thy vessel the beasts of the earth shall inhabit" as sayeth zoroaster. the magus travels by both simultaneously, if he travels at all; for he has learnt what is meant by the mystery "a straight line is the circumference of a circle whose radius in infinity; a line of infinite length in the mind of the neophyte, but which in truth is also a line of infinite shortness in that of the magus, if finite or infinite at all. the circle having been opened out, from the line c

eously, if he travels at all; for he has learnt what is meant by the mystery "a straight line is the circumference of a circle whose radius in infinity; a line of infinite length in the mind of the neophyte, but which in truth is also a line of infinite shortness in that of the magus, if finite or infinite at all. the circle having been opened out, from the line can any curve be fashioned; and if the magus "wills it" the line "will be" a triangle, or a square, or a circle; and at his word it will 140 flash before him as a pentagram or a hexagram, or perchance as an eleven-pointed star. thus shall the aspirant learn to create suns and moon, and all the hosts of heaven out of unity. but first he must travel the circumference of the circle; and, when mystically he has discovered that the goal

ALEISTER CROWLEY EQUINOX EQ I 4 2

asgow. if we are in any way to shadow forth the ineffable, it must be by a degradation. every symbol is a blasphemy against the truth that it indicates. a painter to remind us of the sunlight has no better material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel which is the seal upon the work of the adeptus minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the lingam and the yoni, the cross and the rose. for as in earth-life the sexual

ALEISTER CROWLEY EQUINOX EQ I 6

y 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; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted

ALEX SANDERS THE KING OF THE WITCHES

ed to.recall it to find out what it meant, but without success. alex decided they could not leave it at that; he removed the magic circle and made a simple witches' ring. he and eunice stepped inside it and he invoked the spirits and demandedto know what had to be done 'you are to get the circle with a.crystal in it' was the reply 'but i don't know of such a circle' he argued 'where am ito getit 'the magus, the magus' repeated the voice 'wha.t is it? is it a book 'yes 'but where shall i find it 'where books are" in a library' was the reply. but it was not in the library when he went the next day; it had been stolen.:the librarian suggested he try the library at manchester university, and there alex was able to read a copy of the magus hy sir francis barrett, first published in the .early n

ALEXANDRIAN BOOK OF SHADOWS OCCULT

nt of sword or athame. always renew the circle with sword or athame when about to use, but have it marked so that you always retrace it in same place. remember the circle is a protection, a guard against evil influences, and to prevent power created from dispersing; but the witch, not being evil, may enter and leave freely. but in art magic, it is a barrier against forces raised, and when once in the magus may not leave without great danger. if any great danger is manifested it would be advisable to take refuge in the circle; but ordinarily sword or athame in hand is perfect protection against anything. those who make these tools must be purified, clean and properly prepared. when not in use, all tools and weapons should be put away in a secret place; and it is good that this should be nea

ARADIA GOSPEL OF THE WITCHES

the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the threatening diana, in case she will not grant a prayer. this recurs continually in the witch-exor-cisms or spells. the magus, or witch, worships the spirit, but claims to have the right, drawn from ahigher power, to compeleven the queen of earth, heaven, and hell to grant the request. give mewhat i ask, and thou shalt have honour and offerings; refuse, and i will vex thee by insult. socanidia and her kind boasted that they could compelthe gods to appear. this is all classic. no oneever heard of a satanic witch

BALANONES TEMPLE OF SET FAQ

claims to be a member of the priesthood in "german chamber" and claims as well that lilithdarkmoon@aol.com/lilithvmp@aol.com is actually lilith aquino. he is not a member. there is no "german chamber" lilith aquino does not use either of those two aliases on aol* xeper879631179@aol.com- while this person has not yet claimed to be a member of the temple of set, he apparently has proclaimed himself the magus of xem. xem is an aeonic word within the aeon of set, and the magus of xem was magus ronald k. barrett. this is not magus barrett, and this person has no membership nor recognition within the temple of set. finally, on reading magus webb's "how to spot a setian, one adept mentioned, along those lines, i have encountered those who claim that they have been approached by a setian, which tr

BLUE EQUINOX

.s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j h ny b h m k j r t k y a twklm dwsy d w h j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthys isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one of night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daughter of the flaming sword propher of the eternal y p lord of hosts of the mighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirtof the mighty waters z children of the voice s daughter o f

ough often extremely logical; criminal without a sense of right and wrong, and as shameless as they are prudish. truth of any kind frightens them. they are usually christian scientists, spiritualists, theosophists, or what not. they reflect the personality of a man with extraordinary ease, and frequently deceive him into thinking that they know what they are saying. l vi remarks that .the love of the magus for such beings is insensate and may destroy him. he had had some. this doctrine is magnificently expounded in wagner.s parsifal. the way to redeem such creatures is to withstand them, and their path of redemption is the path of service to the man who has withstood them. however, when at the right moment the crucified one, the extended one, the secret saviour, consents to redeem them, an

of the book of the law .enough of because! be he damned for a dog. this universe.the io pan pan and the oimoi talainoi too.is a play of our merry lady. it is as natural to have all this heavy stuff about the weary pilgrim.s bleeding feet, and the candidate for woe, and all that, as it is for theseus and hippolyta to decide that pyramus and thisbe may amuse them. the public will then kindly excuse the magus if he be of a nature, and in a mood, to decline to take the tragedy too seriously, and to mock the crude buffooneries of bottom. perhaps it would be better taste in him to draw the the equinox 116 curtains of his box. but it is at least his pleasure to reward the actors. love is the law, love under will. 85. alas! when once thou hast become tike the pure snow in mountain vales, cold and

BOOK T

ed saturn taurus 51 8 of swords shortened force jupiter gemini 52 9 of swords despair and cruelty mars gemini 53 10 of swords ruin sun gemini 54 2 of cups love venus cancer 55 3 of cups abundance mercury cancer 56 4 of cups blended pleasure moon cancer no. card the twenty-two keys of the book letter attribution 57 the foolish man the spirit of gr:alpha-iota-theta-eta-rho aleph air 58 the magician the magus of power bet mercury book t page 2 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 such are the titles of the abodes or atouts of thooth; of the mansions of the house of my father. the descriptions of the seventy-eight symbols of this book "t" in a circle, composed of two white bars; together with their meanings. of the aces first in order and importance are the four aces, repre

and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate force

DEITUS

es a magister templi (or master of the temple. this process is called initiation and, in magical orders, is marked by various membership degrees and the performance of rituals or ceremonies intended to signify that the magician has entered a new stage in his career. the magister templi may ultimately cross the abyss, come face to face with his true self or holy guardian angel, and become a magus. the magus speaks a word which creates a new aeon or changes an existing aeon, and establishes a law. it may be more accurate (but less poetic, however, to say that the magician views the tide currents of the aeonic sphere and codifies what he sees as a trend or theme into a particular word or magical dictum. in truth, all aeons are one aeon. they differ as waves of an ocean. the ocean in this anal

DEMONIC BIBLE

de signs but masonry was condemned by the church as a form of devil-worship which only added to its popularity. freemasons may have had few hidden secrets, but the myth of masonic secrecy led to more myserious (and occasionally more sinister) occult lodges being established. one such group was the rosicrucians, the brethren of the rosy cross. among them was the magician francis barrett, author of the magus, a classic on the subject of ceremonial magic, and eliphas levi, author of numerous books on the cabala. this was followed a century later by another occult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. jo

attained deitus. in may, 2000 the aeon of lucifer began. the articles which make up the first section of the demonic bible were written at this time, immediately following his declaration of the word deitus. copies of these documents were sent to the temple of set for their consideration. he had spoken the word and, in doing so, become magus of the aeon of lucifer. with this came both the task of the magus and the curse of the magus. the task of the magus is the responsibility of making the law of the aeon and the word of the aeon known to others. the correlative to this is the curse of the magus. the curse of the magus is to be perceived by others as misguided. his first act as magus of the aeon of lucifer was to inform the temple of set that a new aeon had begun and that the aeon of set

st act as magus of the aeon of lucifer was to inform the temple of set that a new aeon had begun and that the aeon of set (which immediately preceded the aeon of lucifer) was now at an end. he never received a reply. the following year, magus susej, reestablished the embassy of lucifer as the vehicle for the aeon of lucifer and the word deitus. for six months he carried out in earnest the task of the magus, presenting the word deitus to the satanic world. the demonic bible and other documents of the embassy of lucifer were published freely on the internet, not for profit or prestige but simply to advance the aeon of lucifer. the words thelema, xeper, deitus were used together in order to emphasize to satanists that they must will to come into being as gods! and that only through thelema an

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 deitus as the word of the aeon of lucifer. the eol enjoyed great success under his guidance and grew quickly to include twenty-five consulates in ten countries several hundred members. with the exception of a few gifted individuals, most who sought membership in the eol were eager and curious but lacked any serious understanding of the concepts put forth. magus susej

gates of hell, and the demons of the abyss shall follow me. i shall lead the armies of hell in battle against his enemies. i shall become the very embodiment of evil the devil incarnate upon the earth, the devil born flesh upon the earth. and i shall rule over all that is in heaven, on earth, and in hell. i shall sit upon the throne of all creation as lord of heaven& earth, and of hell. for i am the magus of the aeon of lucifer i am the magus of the aeon. renunciation& proclamation (recite nine times) i renounce god. i renounce jesus. i renounce the angels and archangels. i renounce the holy catholic church. i renounce all that is holy and all that is good. i renounce all gods. and i proclaim that satan lucifer is lord of this world. i proclaim that satan lucifer is god of the earth. i pr

DION FORTUNE MYSTICAL QABALA

e reader that kether, the first manifest, represents the primal crystallisation into manifestation of that which was hitherto unmanifest and therefore unknowable by us. concerning the root from which kether springs we can know nothing; but concerning kether itself we can know something. it may be for us at our stage of development the great unknown, but it is not the great unknowable. the mind of the magus must compass it in his higher visions. in my own experiences with the operation known as rising on the planes, which consists in carrying consciousness up the middle pillar by means of concentration on the successive symbols and the paths, kether, on the one occasion when i touched its fringe, appeared as a blinding white light, in which all thought went completely blank. mystical qabala

hich is essentially the sphere of the concrete mind how right it is that the qabalab should give the supreme virtue as truthfulness. 38. the correspondence in the microcosm is given as the loins and legs, in accordance with the astrological ruling of the planet mercury. 39. the symbols associated with hod are given as the names and versicles and the apron. the names are the words of power wherein the magus sums up and evokes into conscious ness the multiform potencies of the beni elohim. these names are by no manner of means arbitrary and barbaric vocables, without etymology or meaning. they are philosophical formulae. in some cases their interpretation is etymological, as in the case of the egyptian deities, whose names are built up out of the names of potencies and symbols when used to i

zach; and the higher mind is tiphareth. whatever the higher mind can conceive can readily be brought through into manifestation in the subjective malkuth. we do better to rely upon this method of evocation rather than the extraneous devices of extruded ectoplasm or the outpouring of vital fluids, even if this latter device were practicable in our modern civilisation. 48 the best magical weapon is the magus himself, and all other contrivances are but a means to an end, the end being that exaltation and concentration of consciousness which makes a magus of an ordinary man "know ye not that ye are the temple of the living god" said a great one. if we know how to use the symbolic furniture of this living temple, we have the keys of heaven in our hands. 49. the key to this use is given in the m

al charges, which are for ever weaving backwards and forwards with tremendous activity in the background of matter and form its basis. everything that we know as matter builds up on this groundwork. it is with the help of these fiery lives that certain types of magic are worked. there are but few who can work such magic, for the denser the plane to be manipulated, the greater must be the power of the magus who commands it. 86. the mundane chakra of malkuth is the sphere of the elements. these we have already considered in such detail as is possible in these pages. 87. the spiritual experience of malkuth is the vision of the holy guardian angel. now this angel, which according to the qabalists is assigned to each soul at birth and companions him till death, when it takes him into its keepin

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

and consequently have no responsibility. they show themselves to ecstatics and somnambulists under incomplete and fugitive forms. this occasioned the nightmares of saint antony, and, very probably, the visions of swedenborg. they are neither souls in hell nor spirits guilty of mortal sin; they are simply inquisitive and inoffensive. we can employ or abuse them like animals or children. therefore the magus who employs their help assumes a terrible responsibility, for he will have to expiate all the evil which he makes them do, and the greatness of his torments will be proportionate to the extent of the power which he will have exercised through their agency. in order to control elementary spirits, and thus become the king of the occult elements, we must have previously undergone the four t

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rt of the mummification process. abaddon the destroyer, from a hebrew word meaning destruction. chief of the demons of the seventh hierarchy. abaddon is the name given by st. john in the apocalypse to the king of the grasshoppers. he is sometimes regarded as the destroying angel or prince of the underworld, also synonymous with apollyon (rev. 9:11 (see also black magic) sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. 1 abadie, jeannette see jeannette d abadie abaris a scythian high priest of apollo and a renowned magician. he chanted the praises of apollo, his master, so flatteringly that the god gave him a golden arrow on which he could ride through the air like a bird. therefore, the greeks called him the aerobate. pythagoras, his

ford university press, 1923. mead, g. r. s. apollonius of tyana: the philosopher-reformer of the first century a.d. 1901. reprint, new hyde park, n.y: university books, 1966. philostratus. the life of apollonius of tyana. translated by f. c. conybeare. london: macmillan, 1912. apollyon the destroying angel or prince of the underworld (rev. 9:11, synonymous with abaddon. sources: barrett, francis. the magus. 1801. reprint, new hyde park, n.y: university books, 1967. apostolic circle a sectarian group of early american spiritualists that claimed to be in communication (through the mediumship of mrs. benedict of auburn) with the apostles and prophets of the bible. the sect also believed in a second advent. james l. scott, a seventh day baptist minister of brooklyn, joined the group in 1849. h

opedia of occultism& parapsychology. 5th ed. 94 tobias and his wife, sarah. jewish legends claim that asmodeus was the result of a union between the woman naamah and a fallen angel. asmodeus was often represented in magical texts as having three heads.a man, a bull, and a ram, riding a dragon, and carrying a spear. directions for evoking this demon are contained in the well-known magical textbook the magus; or, celestial intelligencer by francis barrett (1801. sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. aspidomancy a little-known form of divination practiced in the indies. according to the seventeenth-century writer pierre de lancre, the diviner traces a circle, takes up his position seated on a buckler (shield, and mutters certa

ty assessment: a review of the literature. psychological reports 57 (1985: 367-382. forer, b.r. the fallacy of personal validation: a classroom demonstration of gullibility. journal of abnormal psychology 44 (1949: 118-121. barqu according to legend, the demon that holds the secret of the philosophers stone. barrett, francis (fl. nineteenth century) british magician francis barrett, the author of the magus; or celestial intelligencer (1801, stands at the fountainhead of the modern practice of ceremonial magic. little is known of the early life of barrett, who is pictured as a young man in the portrait included in his book. however, in a footnote in the magus, he offered himself as a magical teacher and invited readers to contact him if they wished to become his student (limited to 12. he w

ve acquired his knowledge from the library of ebenezer sibley (1751.1799, the author a decade earlier of a four-volume work surveying occultism. his library was sold through two london dealers and included english editions of the works of henry cornelis agrippa von nettesheim, peter of albano, jean baptiste von helmont, and giambattista porta. these were the major items used in the preparation of the magus; very little new material was contributed by barrett himself. the major new material was a set of portraits of various demonic personalities, possibly seen by barrett while scrying. at a time at which occult material was relatively scarce, barrett s book offered readers a comprehensive introductory survey of magic and the occult arts as then known. it included sections on astrology, arit

ogy, arithmancy, kabbalistic magic, and the technique for scrying. barrett claimed to be a rosicrucian. since no rosicrucian organization existed in england at the time, it is possible that he received initiation from sigismund bacstrom, a teacher of alchemy also residing in marlebourne who had received a rosicrucian initiation in mauritius in 1794. little is known of barrett s subsequent career. the magus did not go through subsequent editions (though it has been reprinted in recent years. only one of barrett s students rose out of obscurity, john parkins of grantham in lincolnshire. in 1802, barrett prepared an essay on the invocation of spirits for parkins, the manuscript of which has survived. parkins later became a teacher in his own right. sources: barrett, francis. the magus; or cel

driven into the wilderness, in short, the scapegoat. in the hebrew kabala, satan s name is jehovah reversed. he is not a devil, but the negation of deity. beneath the devil s sway were innumerable hordes and legions of demons and spirits, ready and able to procure and work any and every evil or disaster the mind of man might conceive and desire. in one grimoire, as presented in francis barrett s the magus, it tells of nine orders of evil spirits, these being false gods, lying spirits, vessels of iniquity, revenge led by asmodeus, deluders by the serpent, turbulents by merigum, furies by apollyon, calumniators by astaroth, and tempters by mammon. these demons again are named separately, the meaning of each name indicating the possessor s capacity, such as destroyer, devastator, tumult, rav

or megalithic people of britain introduced the immigrant celts to the druidic religion. the druids were magi as well as hierophants, in the same sense that the american indian medicine man was both magus and priest. that is, they were medicine men on a higher scale, possessing a larger share of transcendental knowledge than the shamans of more barbarous races. they may be linked to the shaman and the magus of medieval times. many of their practices were purely shamanistic, while others were more closely connected with medieval magical rites. the magic of druidism had many points of comparison with other magic systems and seems to have approximated more closely to the type of black magic that desires power for the sake of power alone rather than any of the more transcendental type. it inclu

fail to appear, the two ends of the magic rod must be plunged into the flames of the brazier. this ritual is known as the rite of lucifuge and is believed to invoke the demon lucifuge rofocale. modern revival ceremonial magic declined in the eighteenth century and most of the ritual books became buried in libraries. the surviving knowledge was collected into a single volume by francis barrett in the magus (1801. however, in the mid-ninteenth century, a revival of ceremonial magic began with the career and writings of eliphas levi. levi not only made a new collection of magical knowledge, but, by drawing upon mesmerism, reworked it into a system more compatible with the scientific spirit of the age. he integrated divinatory work with the tarot into the new system, thus suppling enough info

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s of oriental magic were the magicians, necromancers (fortune-tellers, and sorcerers (practitioners of malevolent magic. the tenets of the higher branches of magic changed little from the eighth to the thirteenth century. there also appears to have been little persecution of the professors of magic. after that period, however, the opinions of the church underwent a radical change, and the life of the magus was fraught with considerable danger. paracelsus, for instance, was not victimized in the same manner as the sorcerers and wizards, but he was consistently baited by the medical profession of his day. agrippa was also continually persecuted, and even mystics like jakob boehme were imprisoned and mistreated (magicians were subject to persecution both for possible acts of sorcery and for a

performed a valuable service in exposing fraudulent psychic feats. because of their history of exposing fraud and their knowledge of the many techniques for creating illusions, stage magicians tend to be skeptical of all claimed paranormal feats. sources: agrippa, henry cornelius. the philosophy of natural magic. london, 1651. reprint, new hyde park, n.y: university books, 1974. barrett, francis. the magus: a complete system of occult philosophy. london, 1801. reprint, new hyde park, n.y: university books, 1967. bonewits, philip e. i. real magic. new york: coward, mc- cann& geoghegan, 1971. reprint, new york: berkeley, 1971. christian, paul. the history and practice of magic. 2 vols. london: forge press, 1952. christopher, milbourne. the illustrated history of magic. new york: thomas y. cr

o moral corruption, is signified by the descent of the line to right angle at the base. the soul of man being derived from god cannot remain at this point but must struggle upward, as is symbolized by the line reaching again to the apex, god, from which it issued (see also ceremonial magic; magic; magical instruments and accessories; magical vestments and appurtenances) sources: barrett, francis. the magus: a complete system of occult philosophy. london, 1801. reprint, new hyde park, n.y: university books, 1967. thompson, c. j. s. the mysteries and secrets of magic. london, 1927. reprint, new york: causeway books, 1974. waite, arthur edward. the book of ceremonial magic. london: william rider& son, 1911. reprint, new hyde park, n.y: university books, 1961. woodroffe, sir john. sakti and sa

things, sometimes to the salvation of soul and body, or, again, to the ruin of both. but nothing, good or bad, is done without knowledge, order, and administration. it is unnecessary to follow the angelical host further here, as it has been outlined elsewhere. many preparations, however, are described by the author of the theosophia pneumatica for the successful evocation of these exalted beings. the magus must ponder during his period of initiation on the method of attaining the true knowledge of god, both by night and day. he must know the laws of the cosmos, and the practical secrets that may be gleaned from the study of the visible and invisible creatures of god. he must further know himself, and be able to distinguish between his mortal and immortal parts, and the several spheres to w

as a very substantial food. on the day he has chosen for the invocation, he must seek a retired and uncontaminated spot, entirely free from observation. after offering up prayer, he compels the spirit he has chosen to appear. by this time he should have reached a state of awareness in which it is impossible that the spirit should remain invisible to him. on the arrival of the angel, the desire of the magus is briefly communicated to him, and his answer is written down. no more than three questions should be asked, and the magician then dismisses the angel to his special sphere. besides having converse with angels, the magus also has power over the spirits of the elements and may choose to evoke one or more of them. to obtain power over the salamanders, for example, the comte de gabalis of

e laying of an elementary spirit is accomplished by its adjuration by air, water, fire, and earth, by breathing, sprinkling, the burning of perfumes, by tracing on the ground the star of solomon and the sacred pentagram, which should be drawn either with ash of consecrated fire or with a reed soaked in various colors, mixed with pure loadstone. the conjuration of the four should then be repeated, the magus holding the pentacle of solomon in his hand and taking up by turns the sword, rod, and cup, this operation being preceded and terminated by the kabalistic sign of the cross. in order to subjugate an elementary spirit, the magus must be himself free of their besetting sins, thus a changeful person cannot rule the sylphs, nor a fickle one the undines, an angry man the salamanders, or a cov

w. graham, an alchemist who assisted smith in setting up his business; john varley (1778.1842, a noted artist and friend of the artist/poet william blake and student of astrology; and john palmer (1807.1837, a young alchemist who wrote for smith. during this period of time, the only other significant occult group in england was the circle that had formed around magician francis barrett, author of the magus, a seminal text of magical wisdom that stands at the fountainhead of modern magical practice. the mercurii apparently dissolved following the death of so many of its members in the 1830s, though given its secretive nature it could easily have survived much longer. sources: godwin, joscelyn. the theosophical enlightenment. albany: state university of new york press, 1995. mercury also pop

d believed that it reconciled mankind to god. it was said to be a good amulet against fear, to promote the flow of good spirits, to prevent ague and gout, and to prevent the eyes being affected by smallpox. the sixteenth-century writer camillo leonardo claimed: the sapphire heals sores, and is found to discharge a carbuncle with a single touch. the occult writer francis barrett stated in his book the magus (1801: a sapphire, or a stone that is of a deep blue colour, if it be rubbed on a tumour wherein the plague discovers itself (before the party is too far gone) and if, by and by it be removed from the sick, the absent jewel attracts all the poison, or contagion therefrom. sara, st. a patron saint of gypsies, especially in france and western europe. according to gypsy lore, she was a maid

nonymous friend, the first to label the cards the book of thoth, thoth being one name for the egyptian god horus. as a result of widespread reading of le monde primitif, the tarot cards began to be used as divination devices in paris, though the spread of the practice was slow. it was significant that francis barrett did not include any mention of the deck in his 1801 catalog of magical practice, the magus. the next important step in the establishment of the occult tarot occurred in the mid-nineteenth century when eliphas levi encountered a deck during his massive reworking of the magical tradition in light of mesmerist thought. he identified their magical power with animal magnetism, a theory still popular to the present. in 1853 levi published dogma de la haute magie, in which he first l

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

talismanic virtue. they are attempting to influence "the world" by favourable arrangements of celestial images, so as to draw down favourable influences and exclude non-favourable ones. in short, these unfortunately so vaguely hinted at works of art are functional; they are made for a purpose, for magical use. by arranging the figure of the world and its celestial images with knowledge and skill, the magus controls the influences of the stars. just as hermes trismegistus arranged the images in the city of adocentyn, which was planned as an image of the world, so as to regulate the astral 1 see a. chastel, marsile ficin et i'art, geneva-lille, 1954, p. 95. lorenzo della volpaia's clock is referred to by poliziano, vasari and others (references in chastel, op. cit, pp. 96-7, note 16. chastel

nclusiones which never took place, pico repeated all his main themes about magic: that magic is double, one kind being the work of demons, the other a natural philosophy3; that the good magic works by simpatia, through knowing the mutual rapports running through all nature, the secret charms by which one thing can be drawn to another thing, so that, as the peasant marries the vines to the elm "so the magus marries earth to heaven, that is to say the forces of inferior things to the gifts and properties of supernal things."4 and this meditation on the marvellous powers of man, the magus, opens with the words of hermes trismegistus to asclepius "magnum, o asclcpi, miraculum est homo."5 that was the text for the whole sermon, and one which puts pico's natural magic into the context of the mag

but, as a disciple of ficino, he would certainly have known of this. 3 pico, de hominis dignitate, etc, ed. garin, p. 148* ibid, p. 152. 5 ibid, p. 102. 90 pico della mirandola and cabalist magic leading quotations from thomas aquinas, pico in those opening words boldly throws down the gauntlet, as though to say "it is the magic of the asclepius that i am really talking about, and i glory in man the magus as described by hermes trismegistus" however, natural magic, according to pico, is but a weak thing, and no really efficacious magic can be done with it, unless cabalist magic is added to it. nulla potest esse operatio magica alicuius efficaciae, nisi annexum habcat opus cabalae explicitum ucl implicitum' so runs the fifteenth of the magical conclusiones, a severe and uncompromising stat

ng to this twenty-first orphic conclusion. these cruel statements by the better-equipped young magician are at least, i think, an absolute guarantee that ficino's natural magic was not demonic, as he claimed. too pious and careful to attempt to use planetary or zodiacal demons, and too ignorant of cabala to understand angelic magic, he was content with a natural magic which was harmless but weak. the magus who combines natural magic with cabala will be in a different position, for, as pico explains in the apology, there are two kinds of cabala, and one of them is "the supreme part of natural magic' pico, opera, p. 105. 2 ibid, loc. cit. 3 ibid, p. 107. 4* 91 pico della mirandola and cabalist magic the cabala' as it developed in spain in the middle ages had as its basis the doctrine of the

e apparent that both ficino's neoplatonism and pico's attempted synthesis of all philosophies on a mystical basis are really, at bottom, an aspiration after a new gnosis rather than a new philosophy. at any rate, it was their immersion in the atmosphere of gnosis through their veneration for hermes trismegistus which led ficino and pico to their religious approach to magic and to their placing of the magus on a lofty pinnacle of insight, a position very different from that held by the vulgar necromancers and conjurors in former less enlightened times. finally, it may be pointed out that the dignity of man the magus in pico's famous oration rests on a gnostic text, not on a patristic text. pico does not quote the whole of the passage in the asclepius on man the great miracle with which his

proper being a way of escape from astrological determinism by teaching how to control and use the stellar influences. written about 1493-4, that is at about the time that the pope had exonerated pico from all blame, the book against astrology is really a vindication of magia naturalis. it is into the context of the controversy about pico, in which alexander vi came out so strongly on the side of the magus, that one should put the extraordinary "egyptianism" in the frescoes painted by pinturicchio for alexander in the appartamento borgia in the vatican. these frescoes were studied by f. saxl,2 who pointed out that within an orthodox programme there are strange allusions. in the first room are twelve sibyls, uttering their prophecies of the coming of christ, and twelve hebrew prophets. i wo

's programme of using magia and cabala as aids to religion. the profound significance of pico della mirandola in the history of humanity can hardly be overestimated. he it was who first boldly formulated a new position for european man, man as magus using both magia and cabala to act upon the world, to control his destiny by science. and in pico, the organic link with religion of the emergence of the magus can be studied at its source. 1 see above, pp. 2, 14. 116 chapter vi saint dionysius the areopagite was, for ficino, both oilmen of platonism,1 and the saint whom st. paul had met at athens, and whose vision of the nine angelic hierarchies, unquestioningly accepted by thomas aquinas and all the doctors of the church, had become an integral part of orthodox christian theology.2 saint dion

t drunk by the hierarchies from the trinity become the light of the sun, whence the whole heaven is illuminated, and which is drunk through spiritus in magia? or at what moment do the techniques of practical cabala become ecstatic contemplation of hebrew and christian supercelestial hierarchies? the problem can also be put in terms of eros. in the hermetic account, in pimander, of the creation of the magus man, this half-divine being came down below because he loved beautiful nature and was united to her in a passionate embrace.3 the erotic relation to nature is fundamental for sympathetic magic; the magus enters with loving sympathy into the sympathies which bind earth to heaven, and this emotional relationship is one of the 1 pico, p. 107. 2 ibid, p. 96 (sixth platonic conclusion. 3 c.h

to the good.2 m. de gandillac has pointed out that, in another passage of the symposium commentary,3 ficino has deformed this erotic current, giving it a sense quite absent in pseudo-dionysius where it is a gift of pure grace, and he sees in this deformation "the magical theme of universal sympathy".4 so, as with light, again with love, there is a kind of continuity between the operative love of the magus and the divine love circulating amongst the celestial hierarchies. once again, the point at which erotic magic might become participation in divine love, or at which the magus might appear robed in supercelestial fight and love, is not easy to distinguish. and the concept is immediately transferable into neoplatonic terms, for the neoplatonic mens is identified by ficino and pico with th

FRATER ELIJAH ANGELS OF CHAOS

esent grendel s had an accident and the rite of godhood as well as the collective bindings/ initiations called the rite of suffering as my own version of this operation (in extension. a little theory based upon my song of illusion. the hga is a manifestation from probable time, of the self (distinguished from the self) in unity and perfection of it s will. the hga is a reflection of perfection of the magus. unity is desired to align more fully with the will [i shall not touch upon the black or white brotherhood, and shall talk more fully of something called the scarlet brotherhood. there is another aspect of the angel which is a reflection across the tree of life into the tree of death, this is a natural course, as every action includes it s inverse. the hga is also an independent being. a

der taken at least until after initial contact with the angel is established. and definitely not in the demonic bindings phase. why is this the case? it seems that the pathways extending through non-existence, also called the tunnels of set are filled with all manner of energies that can drive an organism completely insane at best. thee angel acts as a buffer zone for these experiences&/or guides the magus in explorations. to those who find our lady s order in scarlet; blessed are thou among chaotes. 2 the formulation of the r.o.g. the magician is the ultimate charlatan. for in his games, he fools the very universe- frater halucifuge 99 let me start with how this all came about it was some time ago that i was involved in a relationship. i will not bother you with the details but it is nece

e tattoo on my leg just went away and i had new flesh covering my leg a black women with crazy eyes walked by me this morning and said in this deranged voice, you can t see him, but he loves you. 8/16/99 this initiation period is pure suffering. every facet of my life has changed. i see communications all around me all the time and reminders of the cipher of az. 8/27/99 there are so many traps of the magus! it is safe to assume that one must never believe, although belief is useful. even all of this old testament flare that has been called forth from my upbringing is a trap. every action must be waged against it s opposite, i must not falter along this way. did i forget to mention that everything both inside and outside of existence is insane? just thought i would clear that up. 10/1/99 th

erful guardian. to drink of her cup is the most delicate poison; understanding is a bottomless well. her burning forms have a hunger. she is to be our mistress and slave, servant and concubine. she is victorious in her inferno, forever amid the brethren how do i write of this? simply. ye cannot. i made her swear to be and bind herself to me. a trick? no, her arousal is her nature. she understands the magus& the way. she is to be a tool by us also and a sweet succubus. it is truly frightening how she manifests. she is the queen of the quliphoth, for we are of her. as our heart swells upward to heaven, the self of i comes to understanding in her burning. 7 the scarlet brotherhood i hate to use the words, i understand, because this is better said in silence, but these writings are one of shar

ue is very simple. a sexual congress turned inward. involuted light, which can be used for communication enhancement, protection against quliphotic forces, vampirism or any other number of uses. our nature becomes readily apparent by our actions. sex is the universal impulse. i/5b: an encouragement of chrnzn to the reader seeking knowledge. he placates the ego (as is it s nature) to the demise of the magus. it knows not of understanding. the reference is of the formula of page i/5a. a jest of elijah to his selves sidelines. i/6a: metaphors of life. thinking; the cause of existence, and therefore pain deduces downward to society. spine diamond refers to the kundalini-dragon-wyrd (entitled by we. the awakening of which is a core principle of magick. the quaklephant jests and jeers at the mag

h. daath being a border of nonexistence, it does not actually manifest (for it is omnipresent. the sigil of netzach is given to formulate access to daath. this allows for a gateway to be created. it is necessary for the conscious mind to be put down (an extremely difficult thing to do. this allows for egress into these spaces. it is here that the angel comes to the fore, guiding the shell core of the magus (on the side. the moan is of divinity piercing itself. ii/5b: chrnzn arises as an impulse of the entrance of daath. this being a false picture of the quaklephant. a butterfly is in transformation of one form to another, so it is that the mind must slip into another case to defeat the quaklephant. silence and the word was used in this case. the number and gateway of chrnzn is 333. ii/6a:

iii/4a: buddhism? not quite. desire does trap one in many things. wanting to be a shaper, we cannot be trapped by desire, unless this is in desires needs iii/4b: a warning given for the aspirant. there are many traps and pitfalls along the way. a picture of the goal. iii/5a: another warning. the trials and initiations are of an astral nature (as all true initiations are. the greatest obstacle for the magus is his self. the surrender spoken of is not in a savior sense, but possibly one of the most difficult things to do. iii/5b: a few notes on the nature of the quliphoth, whose origins are of us. also a reference to the protective shield which preserves our leaps into the outer-spaces. iii/6a: the sigil of the goddess of dreamscape. it bears a slight resemblance to the sigil of set. iii/6b:

the outer-spaces. iii/6a: the sigil of the goddess of dreamscape. it bears a slight resemblance to the sigil of set. iii/6b: the whole of sorcery and high-magick explained in one sentence and picture. the formula given is for the triangular numbers. which gives us the sum of the first n numbers (this is a magical formula. onze is the word form for the number eleven in french. iii/7a: the shell of the magus aided by the angel comes before the one (this is false& must be rejected. full recognition of the nature of our work strikes into the heart, laughter ensues. there are 7 exclamation marks, and 7 letters of laughter. 418 is the number of abrahadabra and of our work. iii/7b: a reference to our existence. a dream within a dream, in hopes of finding truth? the mystery of our lady queen of th

asleep& hell. babalon is the queen of these shells (egos. she is the embodiment of the ego force, but because she is without body, she is not false, but being completely empty. she is literally burning in ecstasy. her want is of continual intoxication of being, which is why she is a whore. she gives to all without restriction. a perfect slut and therefore most holy. she is to be as a succubus for the magus: partner, servant, familiar, tool, temptress. she can (when properly enticed) transmute the very substance of ego. through her we come to understanding of the nature of consciousness and the fall of man. her cup can be poison because if the ego has a shred of itself, this can think itself real and we actually transmute false to false poison to poison. the magicians consciousness being th

FRATER U D PRACTICAL SIGIL MAGIC

convincing ided more clarity to his rocedures. 11. for example, refer to sujja su fa fno-ta fs element- magie (bad honnef: edition magus, 1983, pp. 51- 56. 12. cf. my article gmythen in tuten. vom magischen umgang mit analogien h in unicorn, 2 13. ray sherwin, the book of results (leeds: the sorcerer fs apprentice press, p. 32ff 14. see timothy d farch smith fs introduction to francis barrett fs the magus (secaucus, nj: citadel press, 1977, pp. vi-vii. his explanation is a bit tricky. the magician places the figures of a magical camea in their numerical order (always from left to right, starting in the bottom row) in a camea. after this, he traces the numbers following their numerical order on the original camea. the result of the example given in his introduction, the saturn glyph, is qu

FULLER J F C SECRET WISDOM OF THE QABALAH

e. should he, however, have equilibrated the good and evil qualities of his three-dimensional nature before attaining to the vision of the fourth, knowing that all conscious conceptions are illusionary, after attainment he will remain silent and radiate forth spirituality in place of making graven images of its source. to will, to dare, to know, and to remain silent are the four supreme powers of the magus, and the fourth is the divine synthesis of the preceding three. those who attain to the fourth (the final letter of the divine name) are the leaders of light- the man jacob who wrestled with tetragrammaton at the ford of jabbok and who did not attempt to pronounce his name. those who attain to the first three only are like jason, who cast the cubic stone of the wise into the midst of the

GILBERT THE MAGICAL MASON

ge both*i.e. helena petrovna blavatskychristian rosenkreuz17preserved and extended. c.r. lived to a very advanced age, 106 years, and dying at last was buried, as had been arranged by him and the members of his inner circle, in a special vault within theirdomusor secret dwelling. some form of embalming was used, and the vault was decorated with grand and beautiful emblems, designs and implements. the magus was enclosed in a specially prepared tomb, and was laid to rest with his own special consecrated insignia. the vault was closed, and upon the door was fixed a brazen plate, upon which was engraved an inscription of a prophetic exclamation of his own, that in 120 years after his death his tomb should be re-opened and his doctrines, in a modified form, once more made public, and not only t

GILBERT THE SORCERER AND HIS APPRENTICE

alford'santiquarian magazine .mathers' papers were written principally for his fellow magicians and are restricted. to a narrow part of the spectrum of occultism, whereas the papers by brodie-innes are more broadly based, providing a valuable insight into the theoretical background of the workings of the golden dawn, and indicatingthebreadth of their author's knowledge and interests. for bothmen;'the magus andhismost eager follower, their writings are their monument, preserving and bringing alive for us the dreams and.visionsthatheld together their remarkable order. nothing of a like stature survives, and nothing is now written that can match the work of its members.theoccultoftoday who squeak at the order's ghost would do well to cease theirclamour,toread and to wonder. r.a. gilbertbristo

GOETIA LUCIFERIAN

self-immolated unto perfection. the wand should be cut, painted and decorated with the specific sigils from ones alphabet and done so in the noon tide sun, sacred to shaitan, the djinn of fire. the wand corresponds also to the phallus, the solar vessel which spills forth the elixir of the sun. the pentacle of tetragrammaton the symbol of strength and conceptual imagery of the pentacle of solomon, the magus who bound the djinn of this book. the pentacle may be worn as a method of encircling 25 the self in the mask of purity, thus remaining a symbol of the mind in unity with the will. often in evocation/invocation, spirits become points of obsessional belief which seem to speak or send impulses and desires to the sorcerer which may be contrary to the purpose of the ritual. the pentacle of so

GOLDEN DAWN RITUALS VENUSZAM16

orange fundamental notes of the planets planet scale color planet sounds flash on f mars c red venus f# green a sun d orange moon g# blue b mercury e yellow jupiter a# violet c venus f# green mars c red 12 y moon g# blue sun d orange k jupiter a# violet venus e yellow l saturn a indigo f green-yelatconsecration ceremony for a venus talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the

GOLDEN DAWN RITUALS ZAM16

hexagram. step 21 perform the lesser banishing ritual of the pentagram. step 22 conclude with the qabalistic prayer. step 23 wrap up the sword with white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ns. before blaise de vigini re s famous table of combinations, used in cryptography, it was known as the right and averse table of combinations of the letters, revealed to us in cornelius agrippa s seminal magnum opus, the three books of occult philosophy, from renaissance times. later it was badly paraphrased by one of the foundation authors of the western occult revival, francis barrett, in his the magus, or celestial intelligencer. these, in their turn were influenced by abraham abulafia s rational tables of ziruph. while working on the typesetting of the second revised edition of secret cipher of the ufonauts, i have seen an interesting film, and run across some interesting items elsewhere dealing with the idea of art being used to conceal messages. in fact, some of the early work pres

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

reflection on this square will yield additional solar correspondences. as an exercise, you should meditate on all of the magick squares in this manual. 258 magical operations of the vrelp now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is cal led also the mystery of pan. let the magus then contemplate each in turn, raising it to the ul timate power of inf ini ty. wherein sorrow is joy, and change is stabili ty, and self lessness is self aleister crowley, liber b vetmagi the vrelp (va r- e l -peh, the myst i ca l se e r o f enochian magick, is one who aspires to become a magus. a magus is one who has mastered the third aethyr, zom. the vrelp is an important stage in th

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

eth century, as well as of the millennium, we live under very different conditions than did the magicians of earlier times. science has greatly diminished the power of dogma to determine how we see the world, and psychology has emerged to fill the role once played by theurgy. we live in an age of religious tolerance, wherein christians may again begin to embrace the value of magic. indeed, christ the magus is the ideal of christian magicians. let the intolerant and the self-righteous remember that the religious leaders of his day accused christ himself of evil magic, of commanding demons by the power of the prince of demons. hierarchies of demons an important obstacle to overcome in the practice of magical evocation is the difficulty to find a suitable hierarchy of averse forces. the hiera

INITIATION INTO HERMETICS

black art, witchcraft or conspiracy with evil powers. it is therefore not astonishing that many people are frightened by a certain horror, whenever the word magic is pronounced. jugglers, conjurers, and charlatans have discredited this term and, considering this circumstance, there is no surprise that magic knowledge has always been looked upon with a slight disregard. even in the remotest times the magus has been regarded as one of the highest adepts and it might be of interest to learn that, as a matter of fact, the word magic is derived from this word. the so called sorcerers are by no means initiates but only imitators o the mysteries, who counting partly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies a

L 001

made of this file. in particular, this paragraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* the master therion liber b vel magi sub figura i 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak trut

ther fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared. 15. now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is called also the mystery of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is joy, and change is stability, and selflessness is self. for the interplay of the parts hath no action upon the whole. and this contemplation shall be performed not by simple meditation--how much less then by reason- but by the method which shall have been given unto him in his initiation to the

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

d that, before he fell from heaven, astaroth was a prince of the order of thrones. in lewis spence s an encyclopedia of occultism, it is argued that astaroth belonged to the order of seraphim. in the grimorium verum, it is maintained that he has set up residence in america. waite, in the lemegeton, refers to astaroth as a great duke in the infernal regions, whereas according to francis barrett in the magus i, he is called diabolus in the greek language. it is said that when he is invoked astaroth manifests as a beautiful angel astride a dragon and carrying a viper in his right hand. according to voltaire, astaroth was an ancient god of syria, whereas j. a. s. collin de plancy argues that he was one of the 7 princes of hell who visited faust. see also demons; faust;magic and magical groups

for further reading: baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. hermetic order of the golden dawn the hermetic order of the golden dawn was formed in england in 1888 when a group trying to make use of magic formulas using francis barrett s 1801 textbook on magic and alchemy, the magus, were introduced to the materials of psychic fred hockley. s. l. macgregor mathers was the founding member of the hermetic order of the golden dawn and became its most important leader. the hermetic order of the golden dawn taught a disciplined approach to self-transformation through a system of high magic and became the group most credited with initiating the revival of magic in the twe

us member, aleister crowley, the order would exercise a profound influence on the ritual practices of modern satanism and of the left-hand path tradition more generally. in the late eighteenth century, the persecution of magical groups ceased. these groups came into the public eye concurrently with the rise of a dilettante interest in occultism in western europe. in 1801 francis barrett published the magus. in the early 1800s, alphonse-louis constant studied the 112 hermetic order of the golden dawn whole magical tradition and became familiar with barrett s the magus. under the pen name eliphas levi, constant published dogma and ritual of high magic, history of magic, and key of the great mysteries in the 1850s. levi over the next decades became the teacher of members of such diverse group

his writings earned him three short jail terms) and because he did not keep his inability to be celibate a secret. he became a follower of a man named ganneau who claimed to be the reincarnation of louis xvii, and began serious study of the occult, which had always interested him. in 1861 his most important book, the dogma and ritual of high magic appeared. based on the work of francis barrett in the magus, it attempted to create a unified magical system of all occult knowledge, and this effort was continued in his later books. his system was then adopted and improved by the hermetic order of the golden dawn, and so became the source of all modern systems of magic, including the magic of modern satanist groups. his work also influenced the english occult writer sir edward bulwer-lytton; th

and the sudden enthusiasm for secret societies, mesmerism, and swedenborgianism marked the beginnings of the modern recrudescence of the occult.with varying degrees of popularity, faddishness, and intellectual respectability, it has remained a nearly ubiquitous factor in western cultural life ever since. in 1801, francis barrett, who had gathered a working magical group around himself, published the magus, the first modern book that attempted to make the arcana of magic accessible to the middle class. at midcentury, alphonse-louis constant, who wrote under the name of eliphas levi, published his dogma and ritual of high magic, a history of magic, and key to the great mysteries. these pulled together the disparate strands of western occultism into the beginnings of a unified system, and so

ss. at midcentury, alphonse-louis constant, who wrote under the name of eliphas levi, published his dogma and ritual of high magic, a history of magic, and key to the great mysteries. these pulled together the disparate strands of western occultism into the beginnings of a unified system, and so became the textbooks for all the later magical groups. in the 1850s and 1860s, a group using barrett s the magus as a text gathered around a psychic named fred hockley, and began trying to get barrett s and levi s magic formulas to actually work. hockley owned a set of mysterious magical manuscripts, on which he based his magical authority. the late nineteenth century saw the rise of spiritual occultism, which, as represented by theosophy, rudolf steiner, gurdjieff, and ouspensky, and a ritual-magi

LIBER HAD

s the third practice of intelligence("ccxx. ii" 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist or destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of taro (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe on the lotus. note that the "ibis position" formulates this conception most exactly. ed "this is the fourth practice of intelligence("ccxx. ii" 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his co

LIBER 777

wda advachiel 14 26 u 70 j lanh hanael 15 27 p[ 80 800% lamz zamael 16 28 x 90 900 k layrbmak cambriel 17 29 q 100 l layxynma amnitziel 18 30 r 200! lakim michael 19 31 c 300 b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table of correspondences 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivale

wer. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lio

the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of

LIBER AASH

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 draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and from like a satyr in silence, until the word burst from his t

LIBER ALEPH

gs) that are of one general nature with thee, or to thine own particular will. for first of all thou art necessarily moved toward the one end from thine own station, but secondly thou art moved toward the end proper to thine own race, and caste, and family, as by virtue of thy birth. and these are, i may say it, conditions or limits, of thine own individual will. thou dost laugh? err not, my son! the magus, even as the poet is the expression of the true will of his fellows, and his success is his proof, as it is written in the book of the law. for his work is to free men from the fetters of a false or a superannuated will, revealing unto them, in measure attuned to their needs, their true natures. s the book of wisdom or folly 67 bx de poetis (of poets) or this reason is the poet called an

ah, whereby we have knowledge of the nature of all things soever upon every plane of by-coming, and of their forces and tendencies and operations, with the keys to their portals. nor did he leave any part of his work unfinished, unless it be that accomplished three hundred years ago by sir edward kelly, of whom i also come, as thou knowest. t liber aleph vel cxi 74 bu de mago arabico mohammed (of the magus of the arabs, mohammed) ehold! in these chapters have i, thy father, restricted myself, not speaking of any immediate echo of a word in the world, because, there men being long since withdrawn into their silence, it is their one word, and that alone, that resoundeth undiminished through time. how mohammed, who followeth, is darkened and confused by his nearness to our own time, so that i

is still hidden in the dust of the simoom, and we may not perceive him in his true self of glory. nevertheless, behold, o my son, this mystery. his true word was la allh, that is to say (there is) no god, and la al is that mystery of mysteries which thine own eye pierced in thine initiation. and of that truth have the illusion and falsehood enslaved the souls of men, as is written in the book of the magus. b the book of wisdom or folly 75 bf de se ipso, twi megalwi qhriwnoi, toi logwi 'aionoj cuius verbum est qelhma (of himself, the great beast, the logos of the on, whose word is thelema) my son! me seemeth in certain hours that i am myself fallen on a time even more fearful and fatal than did mohammed, peace be upon him! but i read clearly the word of the aeon, that is abrahadabra, where

ne thought; i gave my life utterly to the work, without keeping back the least imaginable thing. so then i made swift strides along the path. but in the dhyanas that were granted unto me in kandy, in the island of lanka, i used up my whole charge of magical energy; and for two years i fell away from the work. l the book of wisdom or folly 79 ga de manu qu magum sustinet (of the hand which upholds the magus) ow it may be well that such periods of recuperation are necessary to such souls as mine; and so no ill. but i fell from my will, and sought other ends in life; and so the hand came upon me, and tore away that which i desired, as thou knowest; also it is written in the temple of solomon the king. yet consider also these two years as a necessary preparation for that greatest of all events

o thou that art not thou, else were i segrated, a stagnation, a thing of hate and of fear. but ever-moving, ever-changing, there is a star in the body of our lady nuith, whose word is none and two. i the book of wisdom or folly 165 #q de opere suo (of his work) am not i. then, sayst thou, why is this word? know o my son, that this first person is but the common figure of the speech of men whereof the magus may avail himself without implication of metaphysick. yet in the mystery of illusion, which is the instrument of the universal will, i will not say he harlot of its pleasure, are manifested these many stars, and amongst them that logos of the aeon of horus whom thou callest to mega qhrion and thy father. and this is by-come hrough virtue of the intensity of the will to change, through ma

stars of her body. the adept of our art is not compassionate concerning sin, in his own vehicle or another s, unless the healing thereof were proper to his will, for he is aware of he whole truth of the matter. so goeth he upon his way, and ighteneth not a rein upon the horses of the universe, but is content, beholding the speed of their course. verily, o my son, it is well written in the book of the magus that it is he curse of my grade that i must needs preach my law unto men. for i am afflicted in my tabernacle on this count, but in my self, i 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 soeve

LIBER ASTARTE

piration on the other: and let not one outrun his fellow. 42. further concerning the value of this method. certain objections arise. firstly, in the nature of all human love is illusion, and a certain blindness. nor is there any true love below the veil of the abyss. for this reason we give this method to the philosophus, as the reflection of the exempt adept, who reflects the magister templi and the magus. let then the philosophus attain this method as a foundation of the higher methods to be given to him when he attains those higher grades. another objection lies in the partiality of this method. this is equally a defect characteristic of the grade. 43. concerning a notable danger of success. it may occur that owing to the tremendous power of the samadhi, overcoming all other memories as

LIBER B VEL MAGI

he true judgment of the fifth gate, and the fires of my majesty will transform the entirety of this realm. 21. lo, i am coming. prepare the ways unto me; make ready my throne upon this, my earth. i am satan! i am the god of this world and all that it contains. prepare for the doom and the splendor, prepare for my furious blaurliber b vel magi svb figvra i v a a publication in class a 1 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak trut

ther fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared. 15. now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is called also the mystery of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is joy, and change is stability, and selflessness is self. for the interplay of the parts hath no action upon the whole. and this contemplation shall be performed not be simple meditation.how much less then by reason? but by the method which shall have been given unto him in his initiation to the

LIBER CCXLII AHA

. i dread this midnight of the soul. marysas. welcome the herald! olympas. how control the horror of the mind? the insane dead melancholy? marysas. trick is vain. sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marysas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marysas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find aha! 9 no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their breth

LIBER CHANOKH

ublished chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1998. web-published. the copy previously linked to no longer exists; however this work has been mirrored on various sites across the web; www.hermetic.com which has a section of rowe.s enochian writings is probably a good place to start looking. turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarchia mystica of john dee. edinburgh: magnum opus hermetic sourceworks. expanded reissue, wellingborough, northants: aquarian, 1986. tyson, donald (1998: enochian magick for beginners. st paul, mn: llewellyn. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn(.second edition. 1994. finally i will warn the reader that sc

LIBER CLXV A MASTER OF THE TEMPLE

master s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daug hter the flaming sword propher of the eternal y p lord of h osts of t he m ighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirt of the m ighty wa te rs z children of the voice s daughte

LIBER CXX

me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit (followeth the mystical dance as taught in secret: or let the magus trace 11 circles around the room, traveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu

invisible are ta-nech for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his custom, fasts for four and twenty hours. before the admission he eats a full meal. then the officer, approaching sayeth "hail! hail unto thee o tum, who comest forth from the abyss of water! hail unto thee, who shinest with double splendour, let thy words be spoken with mi

LIBER DCCCLX JOHN ST

earning to walk across the ganges when all his friends did it daily for two pice; and that man does ill when he invokes tahuti to cure a cold in the head while mr. lowe fs shop is so handy in stafford street. but miracles may be performed in an extremity; and are.this brings us round in a circle; the miracle of the knowledge and conversation of the holy guardian angel is only to be performed when the magus has rowed himself completely out; in the language of the tarot, when the magus has become the fool. but for my faith in the ritual 671 i should be at the end of my spells. well? we shall see in the upshot. 1.25. i really almost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were, perfectly sure of him in the simple non-assertive way

LIBER DCLXXI VEL PYRAMIDOS

is contact with the english masonic enthusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the da

r of my fate, wholly initiate. the secret word: m. m the words are spoken duly: the deeds are duly done my soul is risen newly to greet the risen sun. bell accordingly. one! four! five! hail! one! four! five! ten! all hail! sign accordingly. i give the sign that rends the veil. the sign that closes up the veil. m. m 12 2. the sealing of the pyramid proceed as in the building, unto the word .suns. the magus with wand] in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night (etc, to .breaks forth from under) he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane (etc, to .art one, above their moving might) he

LIBER HAD

s the third practice of intelligence (ccxx. ii. 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist of destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of tarot (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe in the lotus. note that the .ibis position. formulates this conception most exactly. ed) this is the fourth practice of intelligence (ccxx. ii. 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his c

LIBER LVII

in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades* inspiration, equilibrated produces material energy [note added by ac to a copy of equinox i (5, as transribed by yorke. in the seed of the magus the universe is latent [note by ac, source as above. love balanaces the universe (x(-x= 0 [note by ac, source as above] for [this] read .the emperor is born of the queen to the wanderer [note by ac, source as above; referring to switch of tarot attributions] on the qabalah 29 truly there is no end to this wondrous science; and when the sceptic sneers .with all these methods one ought to

pent is the holy uraus, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph .the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. 60 [crowley probably means the story published as .the sorrow of search. in time and the gods. t.s* the complete dictionary, begun by frater i. a, continued by fra. p. and revised by fra. a. e. g. and others, will shortly be published by authority of the a a. a.c [it was published in equinox i (8] 61 [i.e, the chaldaan oracles, whose ascription to zoroaster is late (medieval/ rena

] on the qabalah 41 scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor62= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. scholion h. 9= luna= g= 3, etc, as before. scholion q. 9= indigo lead= saturn= 3, etc, as before. there are many other lines of argument. this form of reasoning reminds one of the riddle .why is a story like a ghost. answer .a story.s a tale; a tail.s a brush; a brush is a broom; a brougham.s a carriage; a carriage is a gig; a gig.s a trap; a trap.s a snare; a snar

c universe. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker.as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8=

LIBER LXVII THE SWORD OF SONG

he flute .tootle! tootle. she began .buzz! buzz. went the mosquito from the very vitals of her delicate tube .indra was not unprovided with a disc.1 alas! jehjaour, art thou already in the toils? she had only lived eight months. ix .how you bungle. growled ganesha .fortunately we are better off this time. indra has been guillotined for his dastardly murder; so his place is vacant .eurekas. yelled the magus .his very virtue will save him from his predecessor.s fate .behold perdu. r abu then as indra! but oh, dear me! what a memory he was getting .it seems to me. he mused .that i.ve been changing a lot lately. well, i am virtuous.and i read in crowley.s new translation of the dhammapada2 that virtue is the thing to keep one steady. so i think i may look forward to a tenure of my mahakalpa in

a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu .forml-ess place of brahma. is its name. less glum .ay. cried ganesha impassively .let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne .good, good. said the magus .though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don.t read edwin arnold .i do. said the god disconsolately .we hindu gods have to. it.s the only way we can get any clear idea of who we really are .well, here was perdu. r abu, after his latest fiasco, installed as a worthy, respectable, perfect, ancient and accepted, just, regular mahabr

LIBER MMCMXI NOTE ON GENESIS

sential preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth .shiloh shall come (the initial of which mystery-name is c [chaldaan oracles, fragment 13 in the westcott/ cory editions; known from quotations by psellus and pletho. b, the magus of power in tarot= will [chaldaan oracles, fragments 28-9 and 35 in the westcott edition] ritual of the path of the daughter of the firmament. liber mmcmxi 6 300. and in the grecian tongue it is written .in the beginning was the word &c, which is logoj (l= 30. but the best of all the examples is found in the holy tetragram hwhy. for we may regard this venerable name as typical of the fat

ed forth therein.but as the seal and title and key of the whole book. holding this in mind, let 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 mater

MASTERING WITCHCRAFT

with your pen of art in blood- your own or that of a beefsteak, chicken, or lamb chop from the supermarket again will do. you should wipe your pen of art carefully free of all ink before you embark upon this. this last design is known as the secret seal of solomon and traditionally was the symbol by means of which the seventy-two lords of the demons or djinn were imprisoned in a brazen vessel by the magus-king and sunk beneath the ocean. they were later released, providentially it seems, by certain babylonian wizards. the legend probably stems from that of the drowned nephelim. when you have drawn the symbol and let it dry, retrace over it with your athame, charging it strongly with light and conjuring with these words: bound, bound, bound be all demons and powers of adversity from the no

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

he angles of the former may touch the centres of the sides of the latter, and that the angles of the latter may stretch towards the four quarters of the universe, east, west, north, and south; and at the four angles of each square, and touching them, thou shalt describe lesser circles wherein let there be placed standing censers with lighted charcoal and sweet odours. these things being done, let the magus of art assemble his disciples, exhort, confirm, and cheer them; lead them into the circle of art and station them therein towards the four quarters of the universe, exhort them to fear nothing, and to abide in their assigned places. furthermore let each of the companions have a sword besides the sword of the art, which he must hold naked in his hand. then let the magus quit the circle, a

tions; and let him have the censers in his hand and kindle it, and then place it in the part prepared. let him now enter within the circle and carefully close the openings left in the same and let him again warn his disciples, and take the trumpet of art prepared as is said by the chapter concerning the same, and let him incense the circle towards the four quarters of the universe. after this let the magus commence his incantations, having placed the sickle, sword, or other implement of art upright in the ground at his feet. having sounded the trumpet as before taught let him invoke the spirits, and if need be conjure them, as is said in the first book, and having attained his desired effect, let him license them to depart. the key of solomon page 104 here followeth the form of the circle

gs necessary, and in the space of these days all these should be made, consecrated, and exorcised. the which being duly completed, let him go on the day and hour of the commencement of the work, unto the place set apart for the same, as hath been said, in the place concerning the formation of the circle. let him instruct his disciples on no cause whatsoever to move from their assigned places. and the magus should exhort them with a bold and confident voice as follows: the exhortation of the companions fear ye not, my beloved companions, seeing that we draw near unto the desired end; therefore, all things being rightly done and the conjurations and exorcisms diligently performed, ye shall behold kings of kings, and emperors of emperors, and other kings, princes, and majesties with them, and

ons fear ye not, my beloved companions, seeing that we draw near unto the desired end; therefore, all things being rightly done and the conjurations and exorcisms diligently performed, ye shall behold kings of kings, and emperors of emperors, and other kings, princes, and majesties with them, and a great crowd of followers, together with all sorts of musical instruments, yet nothing should either the magus or his disciples fear. and then let the magus say: i exhort you by these holy names of god, elohim, adonai, agla, that none of you now presume to move or cross over from your appointed stations. this being said, let the magus and his disciples uncover the holy pentacles and show them towards each quarter, and they being shown in each place, there shall be noises and rushings. then shall

uld behold my person, and unless those things which ye have showed unto us hath been made, ye would not now have seen me. but seeing that ye have powerfully called us, as i believe, by the rites derived from solomon, and which but few of your comrades, or exorcisers, possess, also they compel us against our will, and i therefore say unto thee that we wish to be obedient in all matters. then shall the magus place the petitions of himself and his companions, which should be written down clearly on virgin card, or paper, beyond the circle towards the king or prince of the spirits, and he will receive it and take counsel with his chiefs. after this he will return the card, saying: that which thou desirest is accomplished, be thy will performed, and all thy demands fulfilled. the key of solomon

MICHAEL FORD WITCHMOON

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

MOTTA MARCELO THE COMMENTARIES OF AL

ing in the verse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intellig

he influx from the crown through the path of aleph, the fool. the 'men, in order to become adored, must be sufficiently powerful, magically speaking, to impress the consciousness of a sufficient number of weaker fools. no hard task for a magician, but one that only a "black brother" would undertake. now, although both cases result in enslavement, there is a difference in motivation and in effect. the magus must speak, though he like it not; the 'black brother' ought to shut up (in order to become a magister templi, but he will not. the magus fulfils the law; the 'black brother' rebels against it. the enslavement produced by the magus is in harmony with the racial true will; it is the kind of 'bondage that leads to freedom (see liber aleph, chapters 36-39. the enslavement produced by the 'b

not. the magus fulfils the law; the 'black brother' rebels against it. the enslavement produced by the magus is in harmony with the racial true will; it is the kind of 'bondage that leads to freedom (see liber aleph, chapters 36-39. the enslavement produced by the 'black brother' invariably leads to stagnation and death. if a 'black brother' should ever become sufficiently powerful to 'supersede' the magus of the aeon in which he lives (which fortunately is absurd, although they are always trying, mankind might very well go the way of the dinosaur and other extinct species. which is not about to happen, by any means. we are at war, certainly, and under atomic threat, certainly. better this than the stagnation that certain well intentioned fools would call 'peace! from the point of view of

is being written, nor to this verse. see chapter two, verse 79. see, also, liber clxxv) aspirants must be on guard, constantly, because the 'black brethren' imitate the magi, and may be mistaken for them by sloppy thinkers. because of the confusion of their vehicles, and their spiritual pride, on reaching samadhi with a spiritual current the 'black brethren' think that they are re-incarnations of the magus who originated that particular current. they set out to do another man's job, instead of discovering their own will, and doing it. as a result, all their words are skew-wise. but the unwary may spend centuries following a false master as the roman church, for instance, has proved. 12. come forth,o children, under the stars& take your fill of love! the whole doctrine of 'love' is discusse

e in the 'new testament' with regard to the unpardonable sin, the 'blasphemy against the holy ghost. a star forsaken by hadit would thus be in the condition of real death. it is this state which is characteristic of the 'black brothers, as they are described in other parts of this comment, and elsewhere in the holy books of the a'.a. it is not necessarily had it who is speaking; it may be aiwass, the magus of the past aeon. in which case the verse becomes perfectly clear. aleister crowley was mocked and is still mocked, twenty years after his death; his pretensions to lordship of the aeon are held laughable, his "followers" are held in scorn. yet, what has been the history of the established churches and "occult" orders since he came? they run around in circles at this moment, trying to gr

adit, but the first and least untrue formulation of the ego. we are to revere this self in us, then, not to suppress it and subordinate it. nor are we to evade it, but to come to it. this is done "through tribulation of ordeal. this tribulation is that experienced in the process called psychoanalysis, now that official science has adopted so far as its inferior intelligence permits the methods of the magus. but the 'ordeal' is 'bliss; the solution of each complex by 'tribulation' note the etymological significance of the word! is the spasm of joy which is the physiological and psychological accompaniment of any relief from strain and congestion. serious students will please notice "me" and "me. one pronoun refers to the lord of the aeon as enthroned, radiating from boleskine. the second pr

rse the sanskrit "word" familiar to most students (see book 4 part iii) ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. ha is also the sanskrit syllable utilized in yoga to invoke the element of spirit, akasha "the ending of the words is the word abrahadabra: or, the purpose of the past magi is fulfilled in the magus of the aeon. the comment do what thou wilt shall be the whole of the law. the study of this book is forbidden. it is wise to destroy this copy after the first reading. whosoever disregards this does so at his own risk and peril. these are most dire. those who discuss the contents of this book are to be shunned by all, as centres of pestilence. all questions of the law are to be decided o

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ules as it were governing magic in all of its many branches. would you know what a talisman is? and how it is constructed? the necessary information is to be found here. sigils-what they are, and how made, are also elucidated in this volume. full instruction in all such matters is given in several documents republished in this volume. there is no other text which is as explicit. francis barrett's the magus and henry cornelius agrippa's far older work on magical philosophy give the si@s derived from the magic squares, but neither is particularly explicit in description, etc. this deficiency is repaired in these g. d. manuscripts. is it divination that interests you? the order method of tarot reading is second to none. in the first place, the description of the cards themselves is unique. fr

esof three,seven and twelve petals respectively comprises the three mother, seven double and twelve simple letters of the hebrew alphabet. their yetziric attributions, in turn, expound the chief adept's wand, the phoenix wand, and the lotus wands, being the magical weapons of chesed, geburah and tiphareth respectively, just as the fire wand, water cup, air dagger and earth pentacle each establish the magus in netzach, hod, yesod and malkuth. h.s. adeptus minor ritual 225 the five preparatory examinations for this grade. it is written "his days shall be 120 years,"and 120 divided by 5 equals 24, the number of hours in a day, and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by <204> that of the zodiac, whose key is the working

a foot outside the circle, and towards the north is a triangle formed by white tapes. the letters of nephesch ha-messiach in hebrew are written about its angles. in the triangle is a pantacle bearing the sigil of air, based upon the letters of the rose. the same sigil is painted on the back of the hierophant's lamen worn by themagus, and it is also painted on another pantacle which is carried by the magus, later to be veiled, and bound; it is upon this latter that he works. a heavy-bodied incense should be used, and copiously. dittany of crete is probably the best- or any other fairly stable and harmonious incense. when all is ready, announce from the altar, holding the lotus wand hekas, hekas este bebeloi then, taking the sword, perform the lesser banishing rituals of the pentagram and h

dwellers in the realm of water that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of tzedek. go east, to begin the supreme lnvoking ritual of the jupiter hexagram. precede with qabalistic cross, closing with key-word. return to alfar, so that the latter is between the operator and the previously ascertained position of jupiter. the magus should wear, in addition to his rose cross lumen, a seal of jupiter in proper colours. 0 thou divine one who dwellest in the majesty and love of chesed, the fourth sephirah; al, source of the river gihon, lord of fire, look upon me i beseech thee as i perform this consecration ceremony. let a ray from thyperfedion descend upon me, to awaken within my being that which shall prove a channe

er defeat earned success unstable effort abandoned success material happiness perpetual success dominion established strength perfected work material trouble material success success unfulfilled shortened force despair and cruelty ruin love abundance blended pleasure 542 the golden dawn: volume n book eight no. card 22 keys of the book letter amibution 57 fool the spirit of ether. n a 58 magician the magus of power. 3 'j 59 high priestess the priestess of the silver star. 2 d 60 empress daughter of the mighty ones '1 q 61 emperor son of the morning, chief among the mighty. il t 62 hierophant magus of the eternal gods. 1 8 63 lovers children of the voice divine, the orades of the 1 lt <141> mighty gods. 64 chariot child of the power of the waters,lord of the triumph n 8 of light. 65 fortitu

er star. 2 d 60 empress daughter of the mighty ones '1 q 61 emperor son of the morning, chief among the mighty. il t 62 hierophant magus of the eternal gods. 1 8 63 lovers children of the voice divine, the orades of the 1 lt <141> mighty gods. 64 chariot child of the power of the waters,lord of the triumph n 8 of light. 65 fortitude daughter of the flaming sword, leader of the lion. b q 66 hennit the magus of the voice of light, the prophet of v the gods. 67 wheel of forhme the lord of the forces of life. 3 3 68 justice daughter of the lord of truth, the holder of the 9 balances. 69 hanged man the spirit of the mighty waters. d v 70 death the child of the great transformers, lord of the 2 rrl gates of death. 71 temperance daughter of the reconcilers, the bringer forth of b f life. 72 devil

osses on the four tablets. in this mode of attributing the planets to the sephiroth on the calvary cross of the lesser angles, saturn is excluded, and jupiter and the tarot trump, the wheel of fortune is attributed to kether. the title of this card is "the lord of the forces of life" and kether is the origin and source of life. to chokmah is attributed mercury, the tarot key, the ma <288> gician "the magus of power" seeing that chokmah is the distributor of the power from kether, even as mercury is the messenger of jupiter of classical mythology. to binah is referred the moon, and the tarot key 'the priestess of the silver star" even as binah is the completer of the triad of the supemals, and as it were high priestess to the inferior sephiroth (compare also, says s.r.m.d, the position of t

REGARDIE TALISMANS

the commands of god, as well as to that of all such who, with evil intent, would abuse those secrets which he hath given and revealed unto me the traditional magical squares and sigils and hierarchical names have come down to us through the abbot trithemius, pietro d abano, and henry cornelius agrippa, derived from much earlier but unknown sources. for the most part, these have been reprinted in the magus by barrett, were appropriated by the hermetic order of the golden dawn in the last century, and were once more reprinted by me when compiling the material for the fourth volume of the golden dawn. i would like to suggest that the interested student study this system at the very least, so that he will come to understand the classical basis of the method. the magic squares of the planets f

cross (that is the rose-cross) after performing the necessary banishing. be careful, however, not to banish over the newly consecrated talisman, as that would simply decharge it again and render it useless. before banishing, you should wrap the charged talisman in clean white silk or linen. appendixes bibliography the greater key of solomon (trans) s.l. mcgregor mathers book of talismans raphael the magus francis barrett university books of new york. lesser key of solomon (the goetia) trans. s.l.mcgregor mathers, ed by aleister crowl.m during our stay at mosul in 1842-44, we made several excursions among the yezeedees, visiting all their principal villages in the neighbourhood, and holding frequent intercourse with the beads of their community. in 1850 we resided for two months at ba-shea

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ght of a summer222s setting sun, intensely golden, illuminating all space, never needing careand inexhaustible. high above all else in the groins of the roof, was a white and black, yet massiverituals of the societas rosicrucianis in angliasecond section12 roman cross, deftly carved in marble. into these sacred, silent precincts none were allowed to enterexcept the adepts, the magister templi and the magus, save at the daily morning and evening hourof prayer, when all must gather for silent worship, or at periods of reception of aspirants, or duringthe annual assembly. these solitary chambers formed the home of 36 of the rosicrucianbrotherhood, no more, no less, could occupy these rock-built halls: all others were constrained toserve their learnings and to account for deeds of good and ser

en all must gather for silent worship, or at periods of reception of aspirants, or duringthe annual assembly. these solitary chambers formed the home of 36 of the rosicrucianbrotherhood, no more, no less, could occupy these rock-built halls: all others were constrained toserve their learnings and to account for deeds of good and service done. their brief sojourn beingended, from the entire number the magus again tailed off those who were to serve humanity at largeand 36 remained. with pestle, mortar, alembic, crucible and forge; with nitre, resin, roselite andvarious sulphate strangely compounded, and with astronomic instruments and tablets so passed theyears in these wondrous caverns; all intent upon the abstruse study of analyses and syntheses to theend of conquering the possible; the re

fore you can further partake of the secrets of the grade of theoricus, your consent isrequired to certain promises: listen!pledgedo you promise on your word as a man, and pledge your honour as a rosicrucian, to foreverconceal, and never reveal, any of the secrets or mysteries of this grade of theoricus, to a zelator, orto any other person whomsoever, directly or indirectly, without the consent of the magus, hiscouncil, or by the authority of the ordinance, of the society of rosicrucians?candidate:i do.suffragan:do you promise that annually, on the day of our mystic assembly, you will meet with us in oursacred hall, or send in writing the cause of your absence, due notice having been given to you of thetime of such assembling?candidate:i do.suffragan:frater, you have now pledged yourself to

the supposition was entertained that he may have drunk of the solution, and his own life mightthereby be saved: his body was taken accordingly to the chamber of rest, together with his books,and the chemica1s with which he was experimenting, in hopes of his giving evidence of life andrevealing the long sought for secret.it had been agreed that his watchers should be without intermission, and that the magus and councilshould set this day and hour (it being now 3 days since his syncope commenced) and adjudge himalive or dead: with the notification to the brotherhood, that one-half the number of hours into whichrituals of the societas rosicrucianis in angliapracticus33 hermes had divided the day should be tolled announcing the conclusion of their decision, and thatbriefly following one bell s

ed hallhark, the joyous song i bring"gualdi lives" and everything,that breathes shall shout his praisein ecstacy, through endless days.now the mystery he'll unveildeath no longer shall prevail,shout the tidings far and near"gualdi lives" life has no fear.the herald approaches the door of the sacred hall which is open, and males the followingproclamation:stand apart, and give due head. thus orders the magus and his council. greeting to the outer-world,gualdi lives, and death hath not the victory. this do i, son of asterial, the herald.the herald returns to his station. the guardian of the caverns and the torch bearer, whose torch isburning, approach the entrance to the hall, just as the conductor of novices and the practicus areabout to enter. all halting, theguard, says to t.b. as he sees

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

old not only all metals but also the earth itself, and even the refuse of the earth. s lamed. to subdue the most ferocious animals and have power to pronounce those words which paralyse and charm serpents. a mem. to have the ars notoria which gives the universal science. i nun. to speak learnedly on all subjects, without preparation and without study. these, finally, are the seven least powers of the magus: y samech. to know at a glance the deep things of the souls of men and the mysteries of the hearts of women. r ayin. to force nature to make him free at his pleasure. q pe. to foresee all future events which do not depend on a superior free will, or on an undiscernible cause, tsade. to give at once and to all the most efficacious consolations and the most wholesome counsels. f koph. to t

d unfortunate cornelius agrippa. to attain the sanctum regnum, in other words, the knowledge and power of the magi, there are four indispensable conditions an intelligence illuminated by study, an intrepidity which nothing can check, a will which cannot be broken, and a prudence which nothing can corrupt and nothing intoxicate. to know, to dare, to will, to keep silence such are the four words of the magus, inscribed upon the four symbolical forms of the sphinx. these maxims can be combined after four manners and explained four times by one another. on the first page of the book of hermes the adept is depicted with a large hat, which, if turned down, would conceal his entire head. one hand is raised towards heaven, which he seems to command with his wand, while the other is placed upon his

ad. one hand is raised towards heaven, which he seems to command with his wand, while the other is placed upon his breast; before him are the chief symbols or instruments of science, and he has others hidden in a juggler's wallet. his body and arms form the letter aleph, the first of that alphabet which the jews borrowed from the egyptians: to this symbol we shall have occasion to recur later on. the magus is truly that which the hebrew kabalists term microprosopus otherwise, the creator of the little world. the first of all magical sciences being the knowledge of one's self, so is one's own creation first of all works of science; it comprehends the others and is the beginning of the great work. the expression, however, requires explanation. supreme reason being the sole invariable and 4 t

single dogma, which is the affirmation of being and its equality with itself, and this constitutes its mathematical value. there is only one dogma in magic, and it is this: the visible is the manifestation of the invisible, or, in other terms, the perfect word, in things appreciable and visible, bears an exact proportion to the things which are inappreciable by our senses and unseen by our eyes. the magus raises one hand towards heaven and points down with the other to earth, saying: above, immensity: below immensity still! immensity equals immensity. this is true in things seen, as in things unseen. the first letter in the alphabet of the sacred language, aleph, represents a man extending one hand towards heaven and the other to earth. it is an expression of the active principle in every

n other words, we find the suggestion of the triad therein. each attracts on one side and repels on the other. it is by means of such apparatus that we place our30 the doctrine of transcendental magic selves in communication with the universal fluid supplied to us by the nervous system. these three centres are, moreover, the seat of a triple magnetic operation, as we shall explain elsewhere. when the magus has attained lucidity, whether through the mediation of a pythoness or by his own development, he communicates and directs at will the magnetic vibrations in the whole mass of the astral light, the currents of which he divines by means of the magic wand, which is a perfected divining rod. by the aid of these vibrations he influences the nervous system of persons made subject to his actio

the rays or reflections analogous to that which it experiences, makes a poem of the desires which captivate will, and if the persons differ in sex, it occasions in them, or more commonly in the weaker of the two, a complete intoxication of the astral light, which is termed passion par excellence, or love. love is one of the great instruments of magical power, but it is categorically forbidden to the magus, at least as an intoxication or passion. woe to the samson of the kabalah if he permit himself to be put asleep by delilah! the hercules of science, who exchanges his royal sceptre for the distaff of omphale, will soon experience the vengeance of dejanira, and nothing will be left for him but the pyre of mount oetna, in order to escape the devouring folds of the coat of nessus. sexual lo

il after it has established a posteriori the actual base of its judgements, that is to say, after having apprehended the cause by the effects contained in the energy of the cause itself, by means of the universal law of analogy. hence in the occult sciences all is real, and theories are established only on the foundations of experience. realities alone constitute the proportions of the ideal, and the magus admits nothing as certain in the domain of ideas save that which is demonstrated by realization. in other words, what is true in the cause manifests in the effect. what is not realized does not exist. the realization of speech is the logos properly so called. a thought is realized in becoming speech; it is realized also by signs, sounds and representations of signs: here is the first deg

be the trustee of god's own power; all real, effective magic, all occult force is there, and its demonstration is the sole end of all genuine books of science. to have control of the great magical agent there are two operations necessary to concentrate and project, or, in other words, to fix and to move. fixity has been provided as the basis and guarantee of movement by the author of all things: the magus must go to work in like manner. it is said that enthusiasm is contagious and why? because it cannot be produced in the absence of rooted faith. faith produces faith; to believe is to have a reason for willing; to will with reason is to will with power i do not say with an infinite but with an indefinite power. what operates in the intellectual and moral world obtains still more in the ph

ainst your will. readiness for absolute renunciation is, moreover, necessary only in order to establish universal currents and transform the face of the world; there are relative magical operations, limited to a certain circle, which do not need such heroic virtues. we can act upon passions by passions, determine sympathies or antipathies, hurt even and heal, without possessing the omnipotence of the magus. in this case, however, we must realize the risk of a reaction in proportion to the action, and to such risk we may fall easily a victim. all this will be explained in our ritual. to make the magic chain is to establish a magnetic current which becomes stronger in proportion to the extent of the chain. we shall see in the ritual how such currents can be produced, and what are the various

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

h is the body of man. the magnetic influence issues in two rays from the head, from either hand and either foot. the positive ray is balanced by the negative. the head corresponds with the two feet, each hand with a hand and foot, each of the two feet with the head and one hand. this ruling sign of equilibrated light represents the spirit of order and harmony; it is the sign of the omnipotence of the magus, and hence, when broken or incorrectly drawn, it represents astral intoxication, abnormal and ill-regulated projections of astral light and therefore bewitchments, perversity, madness-all that, in a word, which the magi term the signature of lucifer. there is another signature which also symbolizes the mysteries of light, namely, the sign of solomon, whose talismans bear on one side the

eternally true, and god permits the tree of knowledge to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits: ye therefore who seek in science a means to satisfy your passions, pause in this fatal way: you will find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. the magus must be impassible, sober and chaste, disinterested, impenetrable and inaccessible to any kind of prejudice or terror. he must be without bodily defects and proof against all contradictions and all difficulties. the first and most important of magical operations is the attainment of this rare pre-eminence. we have said that impassioned ecstasy may produce the same results as absolute sup

ars, 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 thing will come of itself, and without thinking of it. it is important for the magus to be acquainted with the secrets of science, but he may know them by intuition, and without formal learning. solitaries living in the habitual contemplation of nature, frequently divine her harmonies and are more instructed in their simple good sense than doctors, whose natural discernment is falsified by the sophistries of the schools. true practical magicians are found almost invariab

thin for forty days. the number forty is sacred, and its very figure is magical. in arabic numerals it consists of the circle, which is a type of the infinite, and of the 4, which sums the triad by unity. in roman numerals, arranged after the following manner, it represents the sign of the fundamental doctrine of hermes and the character of the seal of solomon: preparations 15 the purification of the magus consists in the renunciation of coarse enjoyments, in a temperate and vegetarian diet, in abstinence from intoxicating drink, and in regulating the hours of sleep. this preparation has been imposed and represented in all forms of worship by a period of penitence and trials preceding the symbolical feasts of life-renewal. as already stated, the most scrupulous external cleanliness must be

plish, for, as specified in our gdoctrine h, mystery is the exact and essential condition of all operations of science. the inquisitive must be misled by the pretence of other occupations and other researches, such as chemical experiments for industrial purposes, hygienic prescriptions, the investigation of some natural secrets, and so on; but the forbidden name of magic must never be pronounced. the magus must be isolated at the beginning and difficult to approach, so that he may concentrate his power and select his points of contact; but in proportion as he is austere and inaccessible at first, so will he be popular and sought after when he shall have magnetized his chain and chosen his place in a current of ideas and of light. a laborious and poor existence is so favourable to practical

s it, comes to tempt the future master of the world by saying to him: gif thou art the son of god, command these stones to become bread. h then it is that mercenary men seek to humiliate the prince of knowledge by perplexing, depreciating, or sordidly exploiting his labour, the slice of bread that he deigns to need is broken into ten fragments, so that he may stretch forth his hand ten times. but the magus does not even smile at the absurdity, and calmly pursues his work. so far as may be possible, we must avoid the sight of hideous objects and uncomely persons, must decline eating with those whom we do not esteem, and must live in the most uniform and studied manner. we should hold ourselves in the highest respect and consider that we are dethroned sovereigns who consent to existence in o

m explodes the hermetic vessel: the heat of lime and mineral manure must be substituted at regular intervals for the heat of flame. and so also in magic: works of wrath or severity must be tempered by those of beneficence and love. if the will of the operator be ever at the same tension and directed along the same line, great weariness will ensue, together with a species of moral impotence. thus, the magus should not live altogether in his laboratory, among his athanors, elixirs and pantacles. however riveting be the glance of that circe who is called occult power, we must be able to confront her on occasion with the sword of ulysses, and resolutely withdraw our lips for a time from the chalice which she offers us. a magical operation should be followed by a rest of equal length and a dist

the oracles. savonarola, joachim of flores, john huss and so many others influenced by turns the minds of men and interpreted, by lamentations and menaces, the secret anxieties and protestations of all hearts. we may act individually when evoking a spirit, but to conjure we must speak in the name of a circle or an association: this is the significance of the hieroglyphical circle inscribed about the magus who is operating, and out of which he must not pass unless he wishes at the same moment to be stripped of all his power. let us deal at this point with the vital and palmary question, whether the real evocation and real conjuration of spirits are things possible, and whether such possibility can be demonstrated scientifically. to the first part of the question it may be replied out of ha

evil indifferently, for they are without free will and are hence irresponsible; they exhibit themselves to ecstatics and somnambulists under incomplete and fugitive forms. this explains the nightmares of st. anthony and most probably the visions of swedenborg. such creatures are neither damned nor guilty; they are curious and innocent. we may use or abuse them like animals or children. therefore the magus who makes use of them assumes a terrible responsibility, for he must expiate all the evil which he causes them to accomplish, and the extent of his punishment will be in proportion to that of the power which he may have exercised by their mediation. to govern elementary spirits and thus become king of the occult elements, we must first have undergone the four ordeals of ancient initiatio

ROBERT KIRK WALKER BETWEEN WORLDS

magination for the last 700 years. during the nineteenth century, his published prophecies caused englishmen to flee to the hills in fear of an imminent disaster, which, unlike many of his quite accurate predictions, did not occur. living during the time of robert the bruce and william wallace, with whom he was associated, thomas is thought to have been a nationalist agent. this political role of the magus is found frequently appendix 4: thomas rhymer 140 throughout history. during edward the first's bloody ravaging of scotland, thomas seems to have been an active traveler and seer in the nationalist cause. two traditions of his death are extant. the first is that he was murdered for political reasons by the followers of the earl of march, and that he foresaw this death accurately. the sec

RUBY TABLET OF SET

his magical workings. he could be vociferous enough about things he did not like or approve of, and since there is minimal condemnation of homosexuality in his writings, one may deduce that he received a great deal of not only magical but also physical pleasure from such acts. the masculine crowley may have spoken of perversion, but the feminine side of him was never too far beneath the surface. the magus of the aeon of harwer may have had his confused and mistaken moments, but his clarity of vision pointed out in unequivocal terms the enormous power of sexual workings, and that at certain times under certain circumstances a homosexual working could generate the perfect impulse needed to get the job in mind done. the writings left us by our magical predecessors will touch on homosexuality

decent fee or dues for its offices(4) the ordo templi orientis, the well-known o.t.o, took magic a step further toward the aon of set when aleister crowley broke away from the dying golden dawn and became famous for, among other things, uttering the word, or thelema, or will, and thereby bringing about the aon of harwer. the book of coming forth by night contains references to and explanations of the magus aleister crowley so we need not go into a detailed account of him here. in forming what the magus crowley referred to as "the structure and system of the great white brotherhood"(5) he divided his system into three orders and eleven grades, plus a designation of "student" in which the aspirant was to gain a varied knowledge from a number of recommended volumes [compare his with our readi

sion "the order of the rosy cross" there were three grades of adept: adeptus minor (5=[6, adeptus major (6=[5, and adeptus exemptus (7=[4. from magus crowley's descriptions of the grades we can see that he saw in them powerful magicians, yet magicians without that extra something we know as priesthood. the (7=[4] does come close to the concept of an initial priesthood, but as is characteristic of the magus of the aon of harwer, he made a leap across the vacancy to the realm of the magistri, and thereby missed an excellent opportunity for the avoidance of a shock for his followers. the idea of a severe jolt resulting in damage and destruction probably would have received magus crowley's complete approval. as one present day o.t.o. official once pointed out, aleister crowley got rid of magis

complete approval. as one present day o.t.o. official once pointed out, aleister crowley got rid of magistri templi as fast as they appeared. to him, a master of the temple was competition for control, and he wanted no threats to his supremacy.(6) it makes for an interesting train of thought when wondering how magic would be now if (a) an equivalent of the third degree had been instituted and (b) the magus of that aon been less mindlessly destructive. however, that is purely academic at this point and has no place here. for a description of the (5=[6 (6=[5, and (7=[4, refer again to magick in theory and practice or to "the degrees of initiation" the likenesses are there. in the third division "the order of the silver star" the golden dawn designations were kept (8=[3] magister templi (9=[2

indlessly destructive. however, that is purely academic at this point and has no place here. for a description of the (5=[6 (6=[5, and (7=[4, refer again to magick in theory and practice or to "the degrees of initiation" the likenesses are there. in the third division "the order of the silver star" the golden dawn designations were kept (8=[3] magister templi (9=[2] magus, and (10=[1] ipsissimus. the magus crowley's own instructions to the aspirants to the (8=[3] were to annihilate the personality which, he said "limits and oppresses his true self" no advice could be more suicidal. the (8=[3] advice was to obliterate that which makes man unique [his capacity for discernment, rational thought, judgement, etc] in order that he might merge with the universal awareness/consciousness. this, it

is actually a true word. how does one do this? there is no enshrined way to do so. a word should be tested in the initiate's personal life and judged from that standpoint. a true word will further effect other myriad and unpredictable changes. the (9=[2] of the aon of harwer was surrounded by a certain amount of the useless, though perhaps a certain amount of obscurity was desirable at the time. the magus v of the temple of set will do his best to remove obscurities so that his word can be made maximum use of. the (10=[1] ipsissimus of the third division is described in the way the (8=[3] is advised to be: basically mindless. at the time, only aleister crowley had claimed having attained the grade of ipsissimus and again, his actions belie his claims. whether he actually attained this exa

xth degree is beyond the scope of this present paper. but let us say this: we recall our high priest having commented that if a magus v has vision in the land of the blind, the ipsissimus has perspective. the analogy is not an inaccurate one. the church of satan came forth on the world in the year i of the age of satan, the year 1966 of the common era, and the world has never been the same since. the magus anton lavey uttered the word indulgence and the temple was almost upon us. gone were the circles and squares and in their places came to be the i through v designations. the church of satan, like its high priest and magus, was flamboyant and devil-may-care [which he did, and its membership was as varied as could be imagined. biographies of the magus anton lavey exist in a number of forms

ch is the setian iii. the realm of the magistri became divided into three parts: magister caverni, magister templi, and magister magus, all with the iv designation behind them. these are covered in the writings of dr. aquino, and will not be gone into here. it should be noted that the fourth degree of the church of satan encompassed extremely high levels of skill in both magic and administration. the magus v, of which anton lavey was the sole holder, put down clear grounds for the temple of set v. just as the setian v reflects the will of set, so the satanist v operated under the will of that we knew as satan. it was a degree which insisted on integrity and clarity, for its owner held the infernal mandate. and too soon id-monsters, never quite dead, erupted and the shining splendor which w

d from a black magical perspective, thelema, the magical will, is both the driving power behind our magic and the point of intersection of these abstract universal goals with their unique manifestation in each of us as individuals. on the left hand path it is the individual magician's own radical self-will that is the final authority and source of values. to the "not my will but thine be done" of the magus of the old aeon, the black magician replies "do what thou wilt shall be the whole of the law, and his or her own will be done above all! the magus of the word thelema said that the nature of the true will is to go. that is, the magical will is not exhausted by a single finite aim. rather it is a conscious volitional process that continually posits new goals for itself. at the same time

SABBATIC KABALA OF THE CROOKED PATH

vens. cell 3 being the aat of the 4th and 15th letter of the sacred alphabet this cell inhabits the wisdom on how to become the corpus of the spirits. their manifestation and how to evoke them and also the conjuration of these powers. the methods are known through spare as the death-posture and the technique is based upon the sigilic formation of will-desire-belief based on the sacred alphabet of the magus. in spares case this was known as the alphabet of desire, in the case of solomon qayin az-khidir this is known as the signs of tzab-azoth. even if spares alphabet is completely workable for whomever adept attempting to pursue a magical procedure the goal should be to construct such grammatical alignments with the spirits through the intimate relation developed through the mysterious in t

so the tool of the artist of the noble arte and is the capturer of the sigillic wisdom and the key that locks it into the vault of unconditioned belief in the execution of the wills desire. the text refers to this as sigilic aphorisms, but used in the temple of solitude these becomes more than aphorisms, it encapsuels the formulae in flesh and releases the blood of the witches into the vessel and the magus becomes the living reality of the awakened flesh of lord cain. this is possible through the modes and variation suggested by the tetragrammic formulae and its invitation to the sexual genii to seek the intimate congress known as succubia and incubus (p. 208-223) cell 5 being the letters of the 6th and 17th aat of the sacred alphabet. every star within is the seed of a star without this c

expressions of the essence of the elder gods and through this guardians of the spaces of the double-houses. these conjurations are called properly enough octriga this cell are connected to the letter teth, connected to the leo, the serpent and lust, in addition we have the letter resh connected with the sun and the head. this cell speaks of the integration of the infernal lust in the building of the magus. the apples of eden has been eaten and the serpent is glowing in its gnostic rain of golden and moon-like jewels. it s hue ready to shine forever upon the path of the crooked way. the importance of the oracle is clearly understood in the light of the serpent being the bringer of light and the head being the sun it self. this is the joining of the great inner sage with its great afflatus

SAPPHIRE TABLE OF SET MAIN

night is not too optimistic on that score. at the same time, the book of coming forth by night raises the concept that the aeon of set will exercise its influence only on those who are initiates of the t s- that those without will not participate in its development or influence. a magus, then, defines the relationship between the pu and the ou during a given magical aeon of time. and the task of the magus involves not only the definition of this relationship, but an in-depth explanation of its many facets as well. and there is also the curse of the magus: because he proclaims the word of the new aeon amidst the onrushing inertia of the expiring one, few will understand him. at worst he may be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may

SAPPHIRE TABLET OF SET

SATANGEL

es or coals. gives understanding of the speech of birds, bulls, dogs and other animals, and of the voices of the waters. foretells the future. in occult lore he also is identified as the angel governing the sphere of mars. the druids had a god of war called camael, and it is not impossible that this may be the source of his name. cassiel angel ruling saturn and saturday, also listed as a demon in the magus, francis barret. carnivean, carniveau. patron devil of lewd and obscene behaviour, who tempts into shamelessness. once a prince of powers, was one of the demons cited as possessing the body of sister seraphica of loudon. invoked during the classical witches black sabbat. carreau. before the fall, a prince of the order of powers. now his job is to harden men s hearts. his adversary in hea

SATANIC BIBLE

ituality. a greek gentleman of magical persuasion once wanted a woman who would satisfy his every desire, and so obsessed with the unfound object of his dreams was he, that he went about constructing such a wonderful creature. his work completed, he fell so convincingly and irrevocably in love with the woman he had created that she was no longer stone, but mortal flesh, and alive and warm; and so the magus, pygmalion, received the greatest of magical benedictions, and the beautiful galatea was his. the ingredients used in the performance of satanic magic d. direction one of the most overlooked ingredients in the working of magic is the accumulation and subsequent direction of force toward an effective end. altogether too many would-be witches and warlocks will perform a ritual, and then go

SIX WAYS OF KNOWLEDGE

it has a constancy of purpose. if you've ever had a job supervising others, you know this word. it is going from one person to the next being sure that they are all doing their tasks. it is also looking at a task and dividing it into sections so that it's do-able. it is action-oriented consciousness. the work of the order of horus is found within this word. this is the solar aspect of the work of the magus anton la vey, and at the simplest approach may be seen as "looking out for number 1" learning good scientific management techniques, the lessons of the satanic bible, or the lateral thinking techniques of edward de bono are good exercises for iri. sight (other-centric. the verb "to see" maa connected with the left eye, the moon, and luck, also means "to see the future" this practice is a

TECHNICIANS GUIDE TO THE LEFT HAND PATH

gle realm of proportion that consciousness is necessarily bound to- consciousness is expansive. however, each individual is bound by their own ability to break down those barriers to further extension. the limits of this penetration constitute the boundaries of personal understanding, and it is antinomianism that initiates the breakdown of these boundaries. the realm of proportion that relates to the magus is defined so well that there is a spiritual and practical importance to the individual. in other words, the realm of proportion that the magus inhabits, and that the magus extends forth his or her ideas through, can create extensions within those who fall within that realms influence. an aeon- for those individuals aware of it- is for all intents and purposes a universe or world. but, i

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 external environment outside o

rms of their particular interests. separate, and yet united through the process of individuation, this is the antinomian character exemplified. now, let us expand outward from the words initial release and our observation of its effects. this is for the purpose of seeing how the word may interact beyond the confines of the environment it is issued within (school, initiatory sytem etc. the word of the magus, does not have to become a direct object of awareness to have an effect. the action of resonance demonstrates that ideas relative to the word can create sympathetic effects with other ideas that touch upon or are similar to it. this is the way the word spreads into the cultural milieu. most importantly, this is the manner in which a path is created that leads to the school, to the issuin

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

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 "the magician (also called the magus or the juggler, a young man holding up a wand in his right hand, and pointing to the earth with his left. on a table before him are the four elemental symbols, and above his head is the sign of eternity or infinity. he is the magus, the god-like human being integrated on all planes, the will liberated through gnosis, or knowledge. his gesture refers to the basic occult principle "that wh

on witchcraft, by silver raven wolf, llewellyn publications, st. paul, mn, 1993 (from the book, to ride a silver broomstick: new generation witchcraft, by silver ravenwolf) logo for a publisher of many occult and esoteric books. 472 codex magica two circle images used in magical rites. left: magic circle with six-pointed star (hexagram) and occult cross. right: magic circle from francis barrett's the magus, london, 1901 (from the herder dictionary of symbols, chiron publications, wilmette, il, 1986 "wheel of fortune" tarot card, used by witches and seers for predicting one's future. the inner circle of the illuminati elite are sometimes referred to as the "wheel" stylized oroboros serpent biting its tail, forming a circle with its body. inside the circle is the point of lucifer. logo for t

THE BLACK LODGE

s precisely in that, in the present evolutionary stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter with complete efficiency# the "kingdom of heaven" is still a mathematical limit we are trying to achieve. again quoting liber 418, the 3rd aethyr "for he (the magus) is wisdom, and by wisdom hath he made the worlds (the planes of existence below the abyss, and from that wisdom (chokhmah) issue judgments 70 by 4 (purely relative forms of expression; being only relative, they are necessarily false or illusory when compared with some other plane of perception. this, of course, is in relation to ourselves, in relation to our own point of view: the confu

ression of progress. soon these pupils become followers only and no longer pupils. soon spirituality is replaced by conventional patterns, success is measured by the number, and not by the quality of the membership, financial prosperity becomes more important than magickal influence, intellectual analysis of the system scleroses into dogma, living theurgical experience is eschewed for blind fath. the magus spoke truth: this truth, refracted into the planes of consciousness below the abyss, becomes a lie to all those who are unable to understand- that is, unable to harmonize the apparent paradoxes of the gospel the master- any master- proclaimed. initiates of the 2nd grade of h.o.o.r. will understand that when they manage to pass through the ordeals of the four elements they become a challe

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

t societies. it is interesting to speculate that the symbol of martin luther, the protestant reformer and founder of the lutheran church, was a red rose and a cross, which remains the emblem of lutheranism. could luther also have sought to reform the whole societal structure of europe, as well as the roman catholic church? unlikely, for luther would not have used the language of the alchemist and the magus. another member, according to some, is the great francis bacon (1561.1626, whose unfinished manuscript, the new atlantis (1627, describes an earthly utopian paradise, a secret brotherhood who wear the rose cross on their turbans, who heal people without charge, and who meet yearly in their temple. the philosopher rene descartes 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

s and place them under their control. abramelin the great magus learned how to accomplish such a difficult task by undergoing a process of spiritual cleansing and the development of a powerful will. in addition to spiritual and mental exercises, abramelin discovered words of power that can be arranged in magic squares and written on parchment. with the proper application of these magical squares, the magus can command the demons and order them to assist him in the acquisition of earthly knowledge and power. by applying such magic words as gabracadabra, h abramelin magicians claim they can gain the love of anyone they desire, discover hidden treasures, become invisible, invoke spirits to appear, fly through the air and travel great distances in a matter of minutes, and animate corpses to cr

eat distances in a matter of minutes, and animate corpses to create zombies to serve them. abramelin magicians believe they can heal illnesses or cause diseases, bring about peace or war, create prosperity or poverty. they claim to shapeshift into different animal or human forms. 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 50 magic and sorcery merlin, the magus who served as a tutor to young arthur pendragon before he became king, has become almost universally known as the mentor to all those youth seeking wisdom, spiritual values, and material prosperity. although scholars tell those fascinated by the legend of camelot that merlin, arthur, guinevere, and lancelot, are fictional creations, there are still those who seek out their graves. some s

receiver general of the provence. agrippa died there in 1535. before he died, agrippa was seen everywhere with his large black dog, monsieur. because of his reputation among the people as a black magician, it was widely believed among the townsfolk of grenoble that monsieur was agrippa fs familiar. after agrippa fs death, the large dog seemed to vanish mysteriously, thereby convincing people that the magus had been in league with satan all along. although a friend testified that he had often walked monsieur for the scholar and that the large black canine was simply a dog, the townspeople persisted in their belief that they had often witnessed the magus agrippa in the company of his demonic familiar. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. caron

announced to all of rome that he would fly into the sky and ascend to the heavens, just as jesus had done. remarkably, simon, supported by demons, began to fly upward. peter, however, fearful that many innocents would be attracted to this false prophet, prayed that god would end simon fs flight. frightened away by the apostle fs prayers, the demons fled the artificial wings supporting simon, and the magus crashed to the ground, breaking both legs. the story of simon magus fueled the beliefs of generations of magi and alchemists that there was a secret oral tradition that had been passed down from jesus that had much greater power and authority than the scriptures and epistles offered by the orthodox teachers of christianity. the gnostics, like the initiates of the greek and egyptian myste

al sacrifice to ceremonial rituals, the knife has played an extremely important role. the magic circles of protec- 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 objects of mystery and power 179 gthe hand of glory h from albertus parvus grimoire (fortean picture library) in witchcraft, the ceremonial knife is referred to as the athame. tion that surround the magus and the sorcerer must be drawn with the magician fs special knife, blessed by an invocation to a deity. in witchcraft, the ceremonial knife is referred to as the athame. knives are used in various divination practices simply by spinning them and seeing toward which object, number, person, and so forth, the blade points. other traditions believe it is bad luck to spin a knife on the table

gic wands. selects a suitable tree, strong, upright, free from distortions, and of good size. ash, spruce, and birch are recommended. for best results, the tree should be situated as far away from human contamination as possible. once a proper tree has been selected, the magician makes friends with it by touching it, talking to it, and thinking into it. the tree should be circled nine times while the magus touches it gently with his or her fingertips. upon the completion of the encirclement, the magician takes a final position to the north, leans back against the tree, and reaches his or her hands behind so that they might touch the bark of the tree. in this position, the magus chants: 0 tree; strong tree; king tree: take thou this weakness of my back. give me strength instead. that i may

THE KEY TO THE MYSTERIES

l misfortunes. so, people imprison them and kill them, or mock them, repulse them as if they were lepers, and leave them to die of hunger. then, when the predictions come true, they say "it is these people who have brought us misfortune" now, as is always the case on the eve of great disasters<clairvoyant levi. the levi who prophesied universal empire for napoleon iii was either the magus trying to use him as a tool, or a micaiah unadjured- o. m> our streets are full of prophets. i have met some of them in the prisons, i have seen others who were dying forgotten in garrets. the whole great city has seen one of them whose silent 40 prophecy was to turn ceaselessly as he walked, covered with rags, in the palace of luxury and riches. i have seen one of them whose face shone

ciple's wedding, but he does not arrive, and the fair bride breathes easier, for she fears apollonius. however, the day is not over. the hour has arrived when the newly married are to be conducted to the nuptial couch. meroe trembles, pales, looks obstinately towards the door, stretches out her hand with alarm and says in a strangled voice "here he is! it is he" it was in fact apollonius. here is the magus; here is the master; the hour of enchantments has passed; jugglery falls before true 130 science. one seeks the lovely bride, the white meroe, and one sees no more than an old woman, the sorceress canidia, the devourer of little children. clinias is disabused; he thanks his master, he is saved. the vulgar are always deceived about magic, and confuse adepts with enchanters. true magic, th

amt then that i saw you fighting with astaroth. i jumped up, and a voice said in my ear 'arise and go to the help of thy master; he is in danger' i got up in a great hurry. but where must i run? what danger threatened you? was it at your own house, or elsewhere? the voice said nothing about that. i decided to wait for sunrise; and immediately day dawned, i ran, and here i am "thanks, friend" said the magus, holding out his hand "astaroth is a stupid joker; all that happened last night was a little blood to the head. now, i am perfectly well. be assured, then, and return to your work" strange as may be the facts which we have just related, there remains for us to unveil a tragic drama much more extraordinary still. it refers to the deed of blood which at the beginning of this year plunged p

drapery opened on to this room; behind the drapery one guessed the hidden light of tapers, and it seemed to eliphas that, driven by a curiosity full of terror, he was approaching the black drapery. then the drapery was parted, and a hand was stretched forth and seized the arm of eliphas. he saw no one, but he heard a low voice which said in his ear "come and see your father, who is about to die" the magus awoke, his heart palpitating, and his forehead bathed in sweat "what can this dream mean" thought he "it is long since my father died; why am i told that he is going to die, and why has this warning upset me" the following night, the same dream recurred with the same circumstances; once more eliphas awoke, hearing a voice in his ear repeat "come and see your father, who is about to die"

e life to the most frightful of all tortures. the satan of the mountain was indeed cruelly avenged! the ancients called practical magic the sacerdotal and royal art, and one remembers that the magi were the masters of primitive civilization, because they were the masters of all the science of their time. to know is to be able when one dares to will. the first science of the practical qabalist, or the magus, is the knowledge of men. phrenology, psychology, chiromancy, the observation of tastes and of movement, of the sound of the voice and of either sympathetic or antipathetic impressions, are branches of this art, and the ancients were not ignorant of them. gall and spurzheim in our days have rediscovered phrenology. lavater, following porta, cardan, taisnier, jean belot and some others ha

THE MAGICIAN S KABBALAH

nged man the "drowned man" or sacrificed god aspect of this card links with the nature of chockmah as showing the sacrifice of the point of singularity by extending its essence towards manifestation. the card is also symbolic of initiation, and hence mirrors the initiation of the creative process through chockmah. in symbolic form, showing the reversal of the man, it refers to the mystic state of the magus (the grade assigned to chockmah) which is utterly opposite to the uninitiated state in that it is connected directly to the divine (wise one of chockmah) rather than the normal state of being connected to malkuth (ego state of yesod. emperor the emperor has aries assigned to it in the zodiacal attributions, and this fits neatly with the burst of "red" energy of the spring equinox as a lo

s connected directly to the divine (wise one of chockmah) rather than the normal state of being connected to malkuth (ego state of yesod. emperor the emperor has aries assigned to it in the zodiacal attributions, and this fits neatly with the burst of "red" energy of the spring equinox as a lower manifestation of the cosmic burst of creation in chockmah. the emperor is the law and the logos as is the magus, who gives the "word of the aeon. the tarot cards in the lesser arcana are related to each of the sephiroth based on the simple principle of equal numerations. thus, the aces are attributed to kether, the twos to chockmah, and so forth, down to the tens which are attributed to malkuth. the court cards are attributed to the elements, and the major arcana are attributed to the paths, and t

h two cups love water briah two swords peace air yetzirah two pentacles change earth assiah the two of wands represents the energy of fire, which is in its highest aspect as "that invisible fire that darts and flashes throughout the hidden depths of this universe (zoroaster. the implied "dominion" is that of the "pure will, unassuaged of purpose, delivered from the lust of result (liber al, i.44. the magus has surrendered his will by merging and recognising his ultimate identity as identical to that of the universal process. the two of cups is the highest emotion of love, that is to say, the unity of all dualities in one nature, chockmah. in the world of briah, creation, two, or duality, is the essence of that creation. the two of swords is peace, but also it is also, according to crowley

implications are seen and dealt with from vast experience, but is understanding, the synthetic, connective, holistic thinking, in the form of a matrix or lattice, rather than a straight line process, which is often more direct. the "master of the temple (the title of the grade attributed to binah) has the understanding that all events are "the dealing of god with his soul, as crowley put it, but the magus (chockmah) has the further knowledge of what that dealing is (the logos, or knowledge of the divine will. appropriate symbols of this state of understanding are the lattice, or net, indeed anything representing the concepts of linking, organisation, symmetry, and complexity. binah is also the sephirah from which maya issues, the net of manifestation that is ultimately illusion. in the ps

sin, from all human concerns that are born of our illusionary perception of time and space, he turns to face the great divide. the path of the "wheel" tarot atu runs down from chesed, symbolising that the adept at this stage has broken his illusionary attachment to apparent cause and effect, and has become the hub of the wheel (a foreshadowing of the perfect state of chokmah, above chesed, where the magus is simultaneously the movement of the wheel and the stillness of the hub in unbroken unity with the flow of the universe. chesed is the source of magical syncronicity, and is thus an important sephirah for magicians working ritual or otherwise. it provides a means of magic more mystical than practical, the latter being the province of the adeptus major in geburah. the numerical value of

s with respect to the klippoth. indeed, in recent publications by the head of that order, kenneth grant, the klippoth are associated with the "shades of the dead whose names appear in the books of dyzan, or thoth, of the necronomicon" and other such fictional works. the organisation of these entities into hierarchies is post-zoharic, and found popularity with the publication of francis barrett's "the magus" in 1801, which was composed of many tables indicating the structure of the universe. the kabbalist z'ev ben shimon halevi points out that any event or being can become klippothic if its central axis or reason for being is removed, causing imbalance in the system. thus tradition is klippothic if it is merely blind observance of a form of ritual or belief which no longer unites with its o

n of tiphareth on the tree, looking down on the four lower sephiroth (with tiphareth being the top point of the pentagram) and with the upper sephiroth behind (as the hexagram. 5. repeat the kabbalistic cross. this ritual should bring about a feeling of protection and preparation, and if done often enough in the same room, will imbue the room with a similar quality. bibliography barrett, francis. the magus. aquarian press, 1989. bentov, itzhak. stalking the wild pendulum. destiny books, 1988. braham, mark. the protector of humanity. arcane school conference, 1987. crowley, aleister. 777. mrg, 1977. crowley, aleister. konx om paig1 the union of the martinist orders the martinist operative& general ritual high martinist authorities constituting the union of the martinist orders prescribe and

THE NECRONOMICON SIMON VERSION

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

labyrinth of parnassus, so in this clue, which has been given us, we shall find many twisted threads, yet all of one fibre, which will lead us, the weary wanderers in the mysteries, to that certain and blissful kingdom which shall be our beginning. kant has said, the business of all philosophy is to answer the question hwhat can i know? h huxley, perhaps the astutest philosopher since the days of the magus of konigsberg, observes that it is impossible to answer the question gwhat can i know? h unless in the first place there is a clear understanding of what is meant by knowledge, and in order to answer this question, gwe must have recourse to that investigation of mental phenomena, the results of which are embodied in the science of psychology. h* but the true crux of all philosophic argum

ere mystics; and whose illumination has become so brilliant, that they cannot even find expression in the most divine of symbols. such adepts who arrive at so exalted a plane, keep silence, as crowley says: gthe first and last ordeals and rewards of the adept are comprised in the maxim ekeep silence f! h *eleusis, vol. iii, p. 221. gto know, to dare, to will, to keep silent, are the four words of the magus, inscribed upon the four symbolic forms of the sphinx. gto command the elements, we must have overcome their hurricanes, their lightnings, their abysses, their tempests. gin order to dare we must know; in order to will we must dare; we must will to possess empire, and to reign we must be silent. h .e. levi, the ritual of transcendent magic, pp. 30, 190. call hhomo sapiens h him who think

THE TAROT OF C C ZAIN

cards have now been redrawn using computer technologies. zain's book, sacred tarot, gives a plenty of occult and other correspondences for each of 22 major arcana (and brief meanings of all other cards. however below i show only their titles, divinatory meanings and descriptions. i strongly encourage everybody to obtain a copy of the book for the whole lot of other fascinating and well-knit data. the magus--arcanum i. in divination, arcanum i may be read briefly as will or dexterity. arcanum i is pictured by a magus, type of the perfect man, that is to say, in full possession of his moral and physical faculties. he is represented standing; it is the attitude of will which precedes action. his robe is white, image of purity, original or regained. a serpent biting its own tail serves him for

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

avenward; it is the overshadowing genius of his spiritual master directing his efforts and counseling him in his upward struggles. the left hand extends the index finger to the earth to show that the mission of the perfect man is to reign over the material world. this double gesture also expresses that the human will should reflect the divine will in order to procure good and prevent evil. before the magus, upon a cubic stone, are placed a cup, a sword, and a piece of gold money in the center of which is engraved a cross. the cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are their masters or their slaves. the sword signifies the work, the struggle which traverses obstacles, and the trials which sorrow submits us to. the coin, sign o

TYSON DONALD NEW MILLENNIUM MAGIC

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

stinct instantly revolts (crowley, magick in theory and practice [london, 19291, reprinted by dover, new york, 1976, p. 60) the instinct of any true magus must be revolted with the traditional arrange- ment of the hexagram, which places the sun in the center, thereby leaving the moon without a counterweight, and also places androgenous and self-sufficient mercury, symbol of the awakened center of the magus, on the periphery. when mercury is moved to the center and the sun placed at the zenith opposite its mate, the moon, at the nadir, then saturn descends to the lower left point opposite jupiter on the upper right point. the result is perfect balance. the sun takes the number three, which as the perfect trine is in harmony with its glory. saturn takes the solidly material eight, which repr

no right to ape him. such effrontery must be pun- ished. magicians must be cast down for their sin. satan was thrown from heaven for seeking to become like god. adam and eve were turned out of the garden for essentially the same reason. prometheus was bound to a rock in the caucasus when he defied zeus and brought fire down from heaven. christ was crucified for proclaiming himself the son of god. the magus is a direct descendant of this august company. he or she seeks to be the master of fate and the captain of the soul. yet the magus does not defy god, as the church wrongly believed, but recognizes the godhead within the self. it is significant that the persecution of magic increased in direct proportion to the secular power of the church. in the beginning all christians were magicians. t

ation that prac- ticing magic became a significant crime against god. science, which was just standing erect on its wobbly legs, suffered the same persecution as magic. this suggests that the true objection to magic was not theological, but politi- cal. the church fathers reacted against magic, not because it was in defiance of god, but because it stood independent from their pervasive authority. the magus was not subject to the ecclesiastical pressures that could be brought to bear on a christian believer. excommunication meant nothing to him beyond the social abuses it carried. he thought and acted according to his own creed, and cared nothing for the censure of the bishops. the church of the middle ages recognized no truth beyond what it pro- claimed in its rigid dogma. if the pope said

lling. 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 that magic can be considered a reasonable and worthwhile pursuit. since spiritual vision is such a rare commodity, few people make a deliberate and consc

no separate word for a female magus, because in old persia all of the priests were men, but in the modern age "magus" applies equally to men or women, in the same way that the title "aviator' originally given only to men because there were no female flyers, is now used for both sexes. magician is a better term for someone who pursues magic for material ends-for example, personal power or wealth. the magus is firstly a spiritual being. those divorced from spirit cannot be called magi, whatever their apparent magical abilities. bereft of spirit, such powers are always illusory, doomed ultimately to fail and betray their possessor. stones on the path many young people study magic because they hope to gain power of a physical, emo- tional, intellectual or social kind over others. since their

s. many will not allow their birth names to be linked with any aspect of the occult. when they write letters or submit arti- cles to occult newsletters, they use a pseudonym. their occult contacts are made through an anonymous box number. if the subject of magic comes up in conver- sation, they remain silent. skepticism of magic and all other spiritual things will generally have been ingrained in the magus from birth. the inner, unconscious conviction that a mag- ical act is not possible is very difficult to root up. even when budding magi think they believe in magic, they may inwardly disbelieve. skepticism is utterly destruc- tive. magic lives, or dies, in the mind. the deep conviction that a thing is not real or true destroys it on the mental level. when magic is undermined in the uncon

fficult to root up. even when budding magi think they believe in magic, they may inwardly disbelieve. skepticism is utterly destruc- tive. magic lives, or dies, in the mind. the deep conviction that a thing is not real or true destroys it on the mental level. when magic is undermined in the uncon- scious, it cannot even begin to act in the world. skepticism in the minds of others can also work on the magus to suppress magical events. magi should never tell uninitiated persons in advance when they intend to produce specific magical effects; the disbelief of skeptics will communi- cate itself to them on an unconscious level and will undermine their faith, making magic impossible. the best remedy for skepticism is experience. once a successful act of magic has been accomplished, even a small

ful act of magic has been accomplished, even a small one, the barriers of doubt against future magic are weakened. new magi usually find early success in the realm of the psy- chological, where science assures them that the will can exert an effect. only later with the support of increased confidence will they move into physical magic. it is not that one is easier than the other, but rather, that the magus expects mental magic to be easier than physical. expectation makes it so. all is mind the greatest barrier to magic is the modern zeitgeist. zeitgeist is a german word meaning "time spirit" it is the spirit of an age, the way a people looks upon itself and the universe. for five hundred years the zeitgeist of the western world has been shaped by science. science has gradually exduded all

TYSON DONALD THE MAGICAL WORKBOOK

person; to the contrary, there is a strong tendency for others to seek to emulate and follow such a master, because they intuitively recognize the value of self-control. xx preface western ritual magic at its higher level involves an intense mental and physical discipline that is every bit as rigorous as that imposed by eastern yoga. the yogi tends to work inwardly, focusing on the body, whereas the magus directs the will outwardly upon the objects of the greater world. this apparent distinction is misleading, since inner world and outer world have no dividing boundary, but are an indivisible universe perceived by a single human mind. the ultimate goal is similar in both practices-to master the personal universe and yoke it to the higher aspirations. power over the environment is a byprod

nt distinction is misleading, since inner world and outer world have no dividing boundary, but are an indivisible universe perceived by a single human mind. the ultimate goal is similar in both practices-to master the personal universe and yoke it to the higher aspirations. power over the environment is a byproduct of skilled magic, but even more significant is the command of the self attained by the magus. on the physical level, magic relies on tools such as the wand, the chalice, and the altar to divide space and energize objects. on the sensory level, it uses scents, colors, textures, and sounds to focus and direct the attention. on the emotional level, feelings such as enthusiasm, joy, devotion, love, and desire are employed as engines of the ritual purpose. on the mental level, creati

the emotional level, feelings such as enthusiasm, joy, devotion, love, and desire are employed as engines of the ritual purpose. on the mental level, creative visualization shapes and manipulates the substance of the imagination so that they appear to be materially present before the sight. on the spiritual level words and symbols of power constrain spiritual intelligences to fulfill the will of the magus as faithful servants. none of these aspects is less important than any other. they all work together to accomplish the higher purpose of self-mastery. the magus not only makes his body and mind his ritual tools, he makes the entire universe his instrument of transformation. the serious student of western magic soon finds that life itself is a ritual working that must be completed-it is m

power inherent in itself. these things are tools, nothing more, and must be skillful manipulated. learning how to use them properly takes practice, determination, and most of all, plain old hard work. the tools of magic must be employed on all levels simultaneously. it is not enough to wave a wand about in the air, it must be actualized and visualized on the preface xxi astral level. during use, the magus remains keenly aware of its responsiveness and tactile feel. energy is projected along its length with the force of the will. the words of power that are written on its sides are sustained in the depths of the mind, where they act most effectively. emotional energy is heightened at the moment of projection, then allowed to fall completely quiescent to prevent a backlash. the magic is not

TYSON DONALD THE POWER OF THE WORD

he angels of the elements by means of the vocalization of the twenty-four permutations of tetragrammaton (twelve overt and twelve occult. the "voices of wonder" are these banners of ihvh, which the magician vibrates after first assuming the authority of ihshvh by invoking the god-form of heavenly christ, as this deity is described in revelation 1:13-16. only by taking on the persona of christ can the magus use the pentagrammaton with maximum effect in commanding the wings of the winds. this is a poorly understood secret of magic, but absolutely vital: the magician in him or herself is a fallible human being, and can perform no more than the works of a human, but when he or she takes on the identity of a god, the magician is rendered able to perform the works of a god. the winds are usually

true order of the banners, which i revealed in the new magus through a simple process of numerical substitution. the traditional order of the banners is that given by the great german magician cornelius agrippa in his three books of occult philosophy (1533: ihvh, ihhv, ivhh; hvhi, hvih, hhiv; vhhi, vihh, vhih; hihv, hivh, hhvi. this order was reproduced in the influential work of francis barrett, the magus (london 1801, and probably from this latter source found its way into the magical system of the golden dawn through the work of its founding member, s. l. macgregor mathers. mathers reproduces this ordering of the banners in his influential translation of part of knorr von rosenroth's kabbalah denudata (see the kabbalah unveiled [london: routledge& kegan paul, 19621, p. 31. mathers' book

UNLEASHING THE BEAST

in physical love, so does the magician annihilate his divine personality in that which is beyond. in love the individuality is slain..love death therefore, and long eagerly for it. love destroyeth self..love breedeth all and none in one.cxii -165- like bataille, then, crowley found in this radical transgression and shattering of rational thought the source of a tremendous, even superhuman power. the magus who dares to break the boundaries between pure and impure, the rational and the irrational, self and nothingness, can unleash the ultimate magical energy and subdue all of reality to his own will: a sorcerer by the power of his magick had subdued all things to himself..he could fly through space more swiftly than the stars. would he eat, drink, and take his pleasure? there was none that

WESTERN MANDALAS OF TRANSFORMATION SR AL

's blood, mandrake, myrhh, wormwood figure 3-b 17. this particular technique is also useful in an alternate method of talisman construction based on the name alone, which is given in chapter thirteen. consecration is an important part of talismanic art, to be performed at the beginning. with the voicing of one's intention. and at the end, when a more ritualistic kind of offering could be made. in the magus, francis barret clearly tells us that any vow, oblation, or sacrifice has the power of consecration, so almost anything could be consecrated if it is considered sacred to the magician. for example, i have most certainly consecrated the writings in this book. in consecrating planetary talismans, it is advisable to use invocations of the names on the finished seal itself, along with other

WICCA WITCHCRAFT TODAY

hink it is about the last thing they would have done. hargrave jennings might have had a hand in them, but his writings are so involved that i hardly think he could have devised anything so simple and clear-cut. grandfathers and grandmothers have told folk still living of meetings they attended about a hundred and forty years ago, when the cult was thought to have existed from all time. barrat of the magus, circa 1800, would have had the ability to invent or resurrect the cult. but he was mainly interested in ritual magic, which i think would have shown in the rituals. sir francis dashwood, of hell fire club fame, is another who might have had a hand in such a thing, but he was a free-thinking diabolist and was the last man to start or invent a new religion: if he did, it would have been s

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ted numbers to the planets as follows- aanncci iient table of planets and numbers planet assigned numbers saturn 3, 9, 15, 45 jupiter 4, 16, 34, 136 mars 5, 25, 65, 325 sol 6, 36, 111, 666 venus 7, 49, 145, 1225 numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott planet assigned numbers mercury 8, 64, 260, 2080 luna 9, 81, 369, 3521 in this matter, see also francis barrett, the magus. the later coptic names of the 7 gods and planets and genii of the world of the ancient egyptians are as follows: 1. saturn, rephan, god of time. 2. jupiter, picheus, god of life; 3. mars, moloch, god of destruction. 4. sol, phre or pire, meaning holy lord. 5. venus, suroth, lady of love. 6. mercury, hermes, hermanubis, god of speech. 7. luna, piooh, lady of waters. in china, 7 is the nu

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

e right hand path. samael is considered to be the polar opposite, from the darkness. it is within this theory that the prince of darkness is the true mover or manifestation point of life. it is through the shadows from which he stands behind (as does lilith) and through their tongues of deceit shall their will becomes flesh. this is the very model of the sorcerer from which the luciferian becomes the magus of leviathan, time itself. one obtains the essence of samael through the study of liber oz, from which the study of sex and death, known as thanateros, is understood and made manifest positively in the sorcerers own life. samael himself is attributed to the serpent, when in the zohar for when samael mounted eve, he injected filth into her, and she conceived and bare cain. tubal-cain is t

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

f christ however, is an entirely different matter and can be taken into order teachings with just as much fervor as a personal one. christ epitomizes suffering and redemption through trial and tribulation and as such is a very potent force to invoke; this is the energy we call on in the r.r. et a.c. when we use his name. one of the best archetypal concepts i have ever seen was in crowley's trump: the magus which showed the crucified christ analogous to mercury. if we take another look at the d.w.b. formulae, it becomes blatantly obvious that the godforms called upon represent different currents of energies. these energies had not previously been rationalized on any reasonable basis within the golden dawn. within the new zealand order though, these energies are dissected and categorized as

life and light, from us to thee our praises flow father; i give thanks to thee, the energy of all energies. take back from me all unto thyself. from thee, thy will to thee all that is in us-0 life preserve, 0 light illumine. 0 creator inspire, father of light in whom is no shadow of fault, receive thy son (postulant drops crystal into cauldron and raises his head. the veil is silently parted and the magus touches postulant lightly on the heart, lips, eyes and brow with the almond branch; he then lays his hand for a moment on the head of the postulant. there is a pause. then officers help him to rise and show signs) mg "son, remember herein thou hast given thy all even to the uttermost; hence forward there can be no separateness for thee; and that thou mayest bear this in mind, i give thee

ade. both these numbers conceal the number 4, which is manifestation. i greet thee as menes theoros (abider: dweller on the mountains. remember then, 0 son, that in thee shall be manifest the unity of the divine one, and in token thereof, let us call upon him in the four fold mystic and terrible name "a. ee. ae. 00" mg intones aa. sh intones ee. kg intones ae post intones 00. the veil closes, and the magus withdraws. all leave the vault. t h e e n d general notes on the 7=4 grade 1. thoth i will contemplate (sign of the word brought down to the soul from the central realisation thereof) 2. hathor with my right hand i will reach up to heaven, and my left hand i place upon earth (a sign of him who having ascended into heaven is desireous to draw all things after him) 3 horus i will turn away

e physical brain with pictures stored up in the sphere of sensation which we name "memory" and which is one of the peculiar attributes of saturn. the time between the grades of chesed and daath should be a time of retrospection; of reviewing the past and seeking to trace the long hand of the father divine guiding and directing throughout the labyrinth of fire. recall the concluding exhortation of the magus: the injunction to remember and bear in mind, and recall also, the password of the grade "achad" which is "unity; and realize, not only the unity of god, but also the unity of man. preparation for 70=40 (the preparation extends over a four week period) 1. burn incense daily. 2. eat beans, peas("pulse" of the bible, purple grapes, honey, milk, white bread. 3. learn thoroughly and repeat d

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