Michael Wynn's Occult Reference Library
THE NAMES

Return to Occult Library Index

0 0

h nodes of the moon. that is the point where the moon's orbit touches that of the ecliptic. these were named: caput draconis head of the dragon p cauda draconis tail of the dragon q since the discovery of two more distant planets, neptune and uranus, these two terms have been partially replaced by them. the effect of caput draconis is like neptune: n the effect of cauda draconis is like uranus: the names of the old planets are: sol a saturn l mars f venus c jupiter k mercury b moon 5 the hebrew alphabet the hebrew alphabet is given on the following page. each letter of this alphabet represents a number and has an additional meaning. five letters have a different shape when written at the end of a word, and also a different numerical value. of the finals, mem is distinguished by being th

0 0 INITIATION CEREMONY

balanced mercy is but weakness and would permit evil to exist unchecked, thus making itself as it were the accomplice of that evil. lastly, do not be daunted by the difficulties of occult study and remember that every obstacle can at length be conquered by perseverance. hiero: before you can pass on to the next higher grade of this order you will have to make yourself perfect in the following: 1) the names and alchemical symbols of the four elements. 2) the names, astrological symbols and elemental attribution of the twelve signs of the zodiac. 3) the names and astrological symbols of the seven planets, also their houses, exaltation and triplicity in the zodiac. 4) the names, characters and numerical values of the twenty-two letters of the hebrew alphabet. 5) the names and english meanings

1 10 INITIATION CEREMONY

, spirits of earth adore adonai! hiero: hands his sceptre to hiereus and, takes the sword of hiereus, makes the ox in center of pentagram, saying: hiero: in the name of auriel, the great archangel of earth, and by the sign of the head of the ox- spirits of earth, adore adonai! hiero: returns sword to hiereus and takes mitre-headed sceptre from hegemon and makes cross in the air, saying: hiero: in the names and letters of the great northern quadrangle, spirits of earth, adore adonai! hiero: returns sceptre to hegemon, and takes cup from stolistes, making cross, and sprinkling thrice to north, saying: hiero: in the three great secret names of god, borne upon the banners of the north- emor dial hectega- spirits of earth, adore adonai! hiero: returns cup to stolistes and takes censer from dado

above every head and sitteth upon the throne of binah. it illuminateth the splendor of all the lights, the zohar me-ou roth and causeth the current of the divine influx to descend from the prince of countenances, the great archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6

the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptions of the kerubim. 12) the meaning of the laver and great altar of burnt offerings of the sacrifice and of the qlippoth or shells. 13) the names of the ten heavens of assiah, in hebrew and english. 14) the names of the four qabalistic worlds, hebrew and english. 15) the names of the twenty two tarot trumps and four suits

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

iples of philology, which he was the first to establish on a firm scientific basis, and which enabled him to trace a word with certitude through the strangest disguises. the comparative mythology of all nations has made great strides since grimm first wrote his book; but as a storehouse of facts within his special province of teutonic mythology, and as a clue to the derivation and significance of the names of persons and things vi translator's preface. in the various versions of a myth, it has never been superseded and perhaps it never can be. not that he confines himself to the teutonic field; he compares it at every point with the classical mythus and the wide circle of slavic, lettic and occasionally of ugric, celtic, and oriental tradition. still, among his deutsch kindred he is most a

n, though represented as feeble in comparison with the true god, were not always pictured as powerless in themselves; they were perverted into hostile malignant powers, into demons, sorcerers and giants, who had to be put down, l)ut were nevertheless credited with a certain mischievous activity and influence. here and there a heathen tradition or a superstitious custom lived on by merely changing the names, and applying to christ, mary and the saints what had formerly been related and believed of idols (see suppl. on the other hand, the piety of christian priests suppressed and destroyed a multitude of heathen monuments, poems and beliefs, whose annihilation history can liardly cease to 1 fomnianna so^nir 1, 31-35. luxda'la, p. 170. kralodworsky rukopi, 72.74' greg. tur. 2, 31. fonnu. sog

, we can scarcely deny the connexion of the veiled myths also which stand in the background. 5. the mingling of the mythic element with names of plants and constellations. this is an uneffaced vestige of the primeval intimate union between religious worship and nature. 6. the gradual transformation of the gods into devils, of the wise women into witches, of the worship into superstitious customs. the names of the gods have found a last lurking-place in disguised ejaculations, oaths, curses, protestations^ there is some analogy between this and the transfer of heathen myths from goddesses and gods to iviary and the saints, from elves to angels. heathen festivals and customs were transformed into christian, spots which heathenism had already consecrated were sometimes retained for churches a

st himself, to take the new-comer under his protection; so the sloveny say to the arriving guest' bogh th vsprimi, god receive you^ and we to the parting guest' god guide, keep, bless you' we call it commending or committing one to god, m.h.g. gote ergeben, er. 3598. i compare with these the hail! called out to one who arrives or departs (heill ver]?u! stem. 67' 86, with which are also associated the names of helpful gods: heill]?u farir, heill]?u dsyniom ser! fare thou well, be thou well by (the aid of) the asynior; stem. 31. heill scaltu agnarr, allz jjic lieilan bisr vera tyr vera! srem. 40. in the same way the name of the omniscient god emphasizes an assurance of knowledge or ignorance: daz weiz got unde ich; trist. 4151. den schatz weiz nu nieman wan (except) got unde mill; nib. 2308

five centuries after ulphilas, to the tribes of upper germany their word alah must have had an old-fashioned heathenish sound, but we know it was still there, preserved in composition with proper names of places and persons (see suppl: alaholf, alahtac, alahhilt, alahgund, alahtrut; alahstat in pago hassorum (a.d. 834, schannat trad. fuld. no. 404. alahdorp in mulahgowe (a.d. 856, ibid. no. 476. the names alahstat, alahdorf may have been borne by many places where a heathen temple, a hallowed place of justice, or a house of the king stood. for, not only the fanum, but the folk-mote, and the royal residence were regarded as consecrated, or, in the language of the mid. ages, as frono (set apart to the fro, lord, alstidi, a king's pfalz (palatium) in thuringia often mentioned in dietmar of m

3 8 INITIATION CEREMONY

the sea. in the name of el, strong and powerful, and in the name of elohim tzabaoth, spirits of water adore your creator. hiero: taking cup of water from before tablet and making therewith the sign of the eagle in the air before it. hiero: in the name of gabriel, the great archangel of water, and in the sign of the eagle, spirits of water adore your creator (making the cross with cup of water) in the names and letters of the great western quadrangle revealed unto enoch by the angel ave, spirits of water adore your creator (holding cup on high) in the three great secret names of god, borne on the banners of the west, empeh arsol gaiol, spirits of water adore your creator. in the name of pa agiosel great king of the west, spirits of water adore your creator. hiero: replaces cup and returns t

4 7 INITIATION CEREMONY

ion. in the name of elohim, mighty and ruling, and in the name of tetragrammaton tzabaoth, spirits of fire, adore your creator. hiero: takes the incense from before the tablet, and making therewith the sign leo in the air before it. hiero: in the name of michael the great archangel of fire, and in the sign of the lion, spirits of fire, adore your creator (making with incense the sign of cross) in the names and letters of the great southern quadrangle, revealed unto enoch by the angel ave, spirits of fire, adore your creator (holding incense on high) in the three great secret names of god, borne on the banners of the south, oip teea pedoce spirits of fire, adore your creator. in the name of edelperna, great king of the south, spirits of fire adore your creator. hiero: replaces incense and r

em was shattered, and with it fell adam, the microprosopus. then arose the great dragon with 7 heads and 10 horns, and the garden was made desolate, and malkuth was cut off from the upper sephiroth by his intersecting folds, and linked unto the kingdom of the shells, and the 7 lower sephiroth were cut from the three supernal in daath; at the feet of aima elohim. and on the heads of the dragon are the names and crowns of the eight edomite kings, and upon the horns are the names of the 11 dukes of edom. and because in daath was the utmost rise of the great serpent of evil, therefore is there as it were, another sephira, making eight heads according to the number of the 8 kings. and for the infernal and averse sephiroth 11 instead of 10, according to the number of the dukes of edom. and hence

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the old festivals to bring fertility to land and people, but most of their magick was done by firelight or the light of smoking tallow candles in a cramped living room or in muddy fields. it is a serious mistake to regard informal spells as inferior to the kind of magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all o

ht, circle of healing, protect me within and aid this my working* empower the dried herbs by mixing them in a mortar and pestle with a few drops of laurel or eucalyptus essential oil- these are also good for viral infections. as you mix, chant a mantra, such as: heal and restore, strength once more. if you are working as a group, one person should mix the herbs on the altar while the others chant the names of healing deities (see page 77) in ever-rising intensity and pitch, for example: brighid, ganga, hermes, thoth, hygeia, panacea, sulis, iduna! as you do so, you raise a cone of healing energies over the mortar and pestle, breathing in life from the living fruits and flowers and projecting it as blue healing light that may be mingled with the green of the herbs. you can adapt the chant i

favourite flower essences, coloured bottles containing empowered water and small crystals or glass nuggets. you could also collect twigs or small carved artefacts from healing trees, such as ash, olive, rowan, palm and aspen (see page 139 for details of incenses and page 128 for information on oils) on the table in front of the candle you could keep a special healing book in which you could write the names of people or places you know who need healing. these could include pets, a hospital or hospice with which you have connections, sanctuaries for injured creatures, threatened species and places. it is better to have this separate, rather than as part of your book of shadows, but if you prefer you can use your book of shadows for both areas of work. you might also like to keep a special 'l

ou know who need healing. these could include pets, a hospital or hospice with which you have connections, sanctuaries for injured creatures, threatened species and places. it is better to have this separate, rather than as part of your book of shadows, but if you prefer you can use your book of shadows for both areas of work. you might also like to keep a special 'loving connections' section for the names of friends or family members who are away from home and may be feeling lonely, and also anyone from whom you are estranged. a bound journal with blank pages is good for this kind of work or you could buy a leather loose-leaf binder and insert blank pages with dates. if you work in a group, one member can be responsible for regularly updating the book. a ritual for creating healing magick

good for this kind of work or you could buy a leather loose-leaf binder and insert blank pages with dates. if you work in a group, one member can be responsible for regularly updating the book. a ritual for creating healing magick each evening or morning- or whenever you have time- light your healing candle and hold one of your special crystals and your crystal sphere or pendulum and focus on of the names in your book, sending the candlelight reflected though the crystal to wherever it is needed. the traditional healing hour is ten o' clock at night, but what is more important is that the time is one where you can be quiet and are not pressurised by other demands. begin by holding a healing crystal and focusing the energies through the candle flame; you can then extend this ritual for spe

ABRAMELIN1

not only possible but probable of the many black magic grimoires falling into his hands, as they evidently had into abraham's, the symbols in which are in many cases intentional perversions of divine names and seals, so as to attract the evil spirits and repel the good. for the third book of this work is crowded with qabalistic squares of letters, which are simply so many pentacles, and in which the names employed are the very factors which make them of value. among them we find a form of the celebrated sator, arepo, tenet, opera, rotas, which is one of the pentacles in the key of solomon. abraham's formula is slightly different: and is to be used for obtaining the love of a maiden. the pentacle in my key of solomon the king is classed under saturn, while the above is applied to the natur

errors of astrology in the common sense, and of the attribution of the planetary hours are worthy of careful note. yet i have found the ordinary attribution of the planetary hours effective to an extent. in all cases where there is anything difficult or obscure in the text, i have added copious explanatory notes; so many indeed as to form a species of commentary in parts. especially have those on the names of the spirits cost me incredible labour, from the difficulty of identifying their root-forms. the same may be said of those on the symbols of the third book. wherever i have employed parentheses in the actual text, they shew certain words or phrases supplied to make the meaning clearer. in conclusion i will only say that i have written this explanatory introduction purely and solely as

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

s of the bible. it is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name tetragrammaton, in the manner we have before mentioned. in the key of solomon the king 10 (book ii. chapter xxi) will be found other directions for invoking spirits as follows: make a small book containing the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on the first leaf of the said book; and having ki

ABRAMELIN2

nging to their remembrance their promises and oaths made on the preceding day to send unto you the eight sub-princes;77 and address the conjuration unto all the twelve together, and in a little while they will appear visibly, the eight sub-princes in the form which hath been commanded them; and they will promise and swear unto you (allegiance, as will be more fully shown in the following chapter. the names of the eight sub-princes are described hereafter in the nineteenth78 chapter. the conjuration of the third day. the conjuration of the third day is the same as that of the second day, seeing that we are then to remind the eight sub-princes of their promises and the sacred magic 70 oaths (of allegiance; and we are to call and convoke them with all their adherents, and then they do appear

, as well as the altar; which latter you may place in a corner, should it incommode you in the centre of the room. for in this apartment, if it be not contaminated nor profaned, you may every saturday enjoy the presence of your guardian angel; the which is one of the most sublime things which you can desire in this sacred art. of abramelin the mage 79 the nineteenth chapter. a descriptive list of the names of the spirits whom we may summon to obtain that which we desire. will here give a very exact description of many spirits, the which (names) either altogether or in part, or else as many of them as you may wish, you should give written upon paper unto the eight subprinces, on the second day of the conjuration. now all these (spirits) be those who will appear on the third day, together wi

rvient spirits 316 infinite be the spirits which i could have here set down, but in order not to make any confusion, i have thought fit to put only those whom i have myself employed, and whom i have found good and faithful in all the operations wherein i have availed myself of them. also it is true that he who shall perform this operation will be able thereafter, according to his need, to obtain (the names of) more. notes to the foregoing lists of names of spirits. by s. l. mac gregor-mathers. i have thought it advisable to give as far as possible some idea of the significations of these names of spirits, which are for the most part derived from the hebrew or chaldee, and also from greek and latin and coptic, etc. the chief spirits. lucifer: from latin, lux, light, and fero, to bear- a lig

taking the wand in your hand, and placing yourself at the side of the altar towards the terrace. then, holding the wand, conjure in the same manner as you did on the second day. and when the spirits shall have appeared, you shall command them in no way to quit the place, until they shall have manifested unto you the symbol of the operation which you desire, together of abramelin the mage 95 with the names of the spirits capable of putting the same into execution, together with their symbols. and then you shall see the prince unto whom the operation appertaineth avow, write, and sign upon the sand the symbol, together with the name of the spirit who is to serve for this operation. then shall you take the surety and oath of the prince upon the symbol, and also of his ministers, as you will

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

ABRAMELIN3

it would also be of assistance to the occult student to be able to see at a glance briefly stated at the end of each chapter, the substance of the information especially referring thereto, given by abraham the jew in other parts of the work, notably towards the end of the second book: under (a) therefore i have stated by what powers the symbols of each particular chapter are manifested. under (b) the names of the sub-princes of the evil spirits who are the especial overseers of the execution of the effect desired. under (c) whether the operations of the chapter in question can be to an extent performed by the familiar spirits, or not. under (d) an abridgment of any especial instructions given by abraham in other parts of the work. under (e) i have given the meanings of most of the names em

i have given in their entirety; but i must of my own initiative warn any who may endeavour to use these signs, that unless animated by the purest and best motives they will find them react terribly against them; and that, if the preliminary period of six months preparation advocated by abra-melin be not observed, the symbols will be practically worthless in their hands; for, as will be observed, the names in the squares for the most part are simply the statement of the ends desired to be accomplished thereby. finally, i will quote the following passage from the key of solomon the king v accursed be he who taketh the name of god in vain! accursed be he who useth this knowledge unto an evil end. be he accursed in this world and in the world to come. amen. be he accursed in the name which he

o far above me.16 in teaching it even, i have far exceeded that which i should have done, in having given unto thee the two last symbols, but what will not paternal love and affection do? endeavour only to obey me and to follow out my precepts from point to point, according to the manner in which i have given them unto thee in writing; keeping alway the fear of god before 15. see the squares with the names of adam and uriel given at the end of the work. 16. this whole passage is awkwardly and obscurely worded in the french. by the person of great mind, i suppose that abraham intends to designate abra-melin. the sacred magick 221 thine eyes. also forget not the slightest thing which i have said unto thee in these three books, for with the help of god who ruleth and governeth all things, and

ADDTLS

oss. the adept shall understand that in thy workings when the 3 secret and holy names of god are invoked it is accepted that the great king is also implied. thou mayest invoke the great king specifically through the tracing of the whirls and the vibration of the name. let the adept always proceed with the specific invocation of the king with great care, for the king is a force great and terrible. the names of the great kings are: a bataivah c raagiosl b iczhcal d edlprna example of king only whirl 6 the six seniors there are a total of 24 seniors on the four watchtower tablets. thou shall approach the seniors with due solemnity and respect, for they are also the 24 elders who kneel before the throne of god. they are spiritual forces and their squares are painted white. six seniors occ

tablets. thou shall approach the seniors with due solemnity and respect, for they are also the 24 elders who kneel before the throne of god. they are spiritual forces and their squares are painted white. six seniors occupy each tablet. thou shall obtain their names by counting from the sixth and seventh squares of the linea spiritus sancti. thou shall include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the seven spirits of god.(the understanding of this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the o

rotic cross in each of the lesser angles. the most important of these are the four above the cross-bar of the sephirotic cross, called the kerubic squares. from these four squares are derived four names of four letters each. thus, for the top rank of the airy angle of the a tablet, we have: r z i l a note that the white square in the center belongs to the sephirotic cross and is not included in the names derived from the kerubic squares. from these four letters we obtain four names. thus: rzla, zlar, larz, arzl. these four names, the names of the four kerubic angels of the lesser angle, rule the servient squares below the sephirotic cross, and of the four, the first is the most powerful as the others are derived therefrom. by prefixing to these four names a letter from the appropriate li

e of the tablet of union, we obtain even more powerful names, archangelic in character. thus, for the kerubic rank of the a lesser angle for the a tablet, which we are using as our example, the letter e of the word exarp on the tablet of union is prefixed. this produces erzla. ezlar. elarz. earzl. the rule is that the first letter of the appropriate line of the tablet of union is prefixed only to the names formed from the kerubic squares. in the airy angle of the c tablet, the principle kerubic name is taad. the name formed by the addition of the appropriate letter from the tablet of unon is htaad. as an example of this method applied to the remaining servient squares of the a angle of the a tablet, we find: diagram c hence exarp will be used entirely on the a tablet, and is never used on

ram c hence exarp will be used entirely on the a tablet, and is never used on the other three tablets. the first letter applies to the kerubic squares of each of the four lesser angles, while the remaining four letters apply to the sixteen servient squares of those angles as shown above. the other names of the tablet of union are attributed similarly to c, b, and d. as an example, below are given the names formed from the lesser angle of d in the ctablet: 13 diagram 241 below is a diagram of the great name applied to each corner of the separate tablets: note: the great cross and the sephirotic cross of each sub-angle have been blackened to beter illustrate the holy name applied. 14 insert diagram f: each square of the above diagram represents three squares on the tablets. this attribution

ADEPTUS MINOR INITIATION

rder were admitted to the wisdom of the highest members. the discovery then of the tomb wherein that highly illuminated man of god, our father c.r.c, was buried occurred as follows. after frater a. died in gallia narbonensi, there succeeded in his place frater n.n. he, while repairing a part of the building of the college of the holy spirit, endeavored to remove a brass memorial tablet which bore the names of certain brethren, and some other things. in this tablet was the head of a strong nail or bolt, so that when the tablet was forcibly wrenched away it pulled with it a large stone which thus partially uncovered a secret door. on the top of 17 the door was inscribed in large letters 'post cxx annos patebo' meaning, after a hundred and twenty years i shall open, with the year of our lord

r, and having raised the brazen plate or lid of the pastos, discover the body of our founder, with all the ornaments and insignia as here shown before you. upon his breast was the book 't, a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning christian rosenkreutz, beneath which the earlier fraters had inscribed their names. following this came the names of the three highest chiefs of the order, frater hugo alverda, the phrisian, in the 576th year of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in the 463rd year of his age. last of all was written: ex deo nascimur; in hwchy morimur; per spiritum sanctum reviviscimus 'in god are we born, in hwchy we die, through the holy spirit we

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

-rumoured exorcism is available in full and in english. after this, the "book of calling" needs little explanation. it is the grimoire of the necronomicon, containing the formulae of ritual conjuration, as well as the seals and diagrams to accompany the rites. it is followed by "the book of fifty names" being fifty separate powers of the god marduk, defeater of chaos. this is interesting, in that the names seem to come from the enuma elish, in which the elder gods confer these fifty names upon marduk as titles, in their appreciation of his routing of evil. a sigil is given for each of the names, and a word of power for most of them. then appears the centrepiece of the book, the magan text. the word magan may mean the land of the magan which was said to lie in the west of sumer. for a time

the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of whom causeth horror and dismay, and(some say) death of a most uncommon nature. in time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose

stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear for my flesh, but i fear for my spirit more. remember, always, in every empty moment, to call upon the gods not to forget thee, for they are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by on

such at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different from that of the gods, and it is said that he was with kingu and his hordes at the time of the war between the worlds, but was dissatisfied and did cleave unto the armies of lord marduk. wherefore it is wise to conjure it in the names of the three great watchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who

skim, the evil lords! thee i summon, queen of the eastern ways, that thou mayest protect me from the eye of death, and the evil rays of the endukugga and nindukugga! be watchful, queen of the eastern ways, and remember! spirit of the east, remember! invocation of the southern gate thee i invoke, angel, guardian against the urulu dread city of death, gate of no return! do thou stand at my side! in the names of the most mighty hosts of marduk and enki, lords of the elder race, the arra, do thou stand firm behind me! against pazuzu and humwava, fiends of the southwest winds, do thou stand form! against the lords of the abominations, do thou stand form! be thou the eyes behind me, the sword behind me, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and reme

ALEISTER CROWLEY BOOK OF LIES

erfectly simple, and needs no comment whatsoever. note (22 "the mome raths outgrabe"-lewis carroll. but "mome" is parisian slang for a young girl, and "rathe" o.e. for early "the rathe primrose- milton. book of lies get any book for free on: www.abika.com 103 [107] 49 kappa-epsilon-phi-alpha-lambda-eta mu-theta waratah-blossoms seven are the veils of the dancing-girl in the harem of it. seven are the names, and seven are the lamps beside her bed. seven eunuchs guard her with drawn swords; no man may come nigh unto her. in her wine-cup are seven streams of the blood of the seven spirits of god. seven are the heads of the beast whereon she rideth. the head of an angel: the head of a saint: the head of a poet: the head of an adulterous woman: the book of lies get any book for free on: www.abi

he pentateuch, book of lies get any book for free on: www.abika.com 151 each containing 72 letters. if these be written beneath each other, the middle verse bring reversed, i.e. as in english, and divisions are then made vertically, 72 tri-lateral names are formed, the sum of which is tetragrammaton; this is the great and mysterious divided name; by adding the terminations yod he, or aleph lamed, the names of 72 angels are formed. the hebrews say that by uttering this name the universe is destroyed. this statement means the same as that of the hindus, that the effective utterance of the name of shiva would cause him to awake, and so destroy the universe. in egyptian and gnostic magick we meet with pylons and aeons, which only open on the utterance of the proper word. in mohammedan magick w

. now, the devil of the tarot is the phallus, the redeemer, book of lies get any book for free on: www.abika.com 162 and laylah symbolises redemption to frater p. the number 77, also, interpreted as in the title, is the redeeming force. the ratio of the length of title and text is the key to the true meaning of the chapter, which is, that redemption is really as simple as it appears complex, that the names (or veils) of truth are obscure and many, the truth itself plain and one; but that the latter must be reached through the former. this chapter is therefore an apology, were one needed, for the book of lies itself. in these few simple words, it explains the necessity of the book, and offers ithumbly, yet with confidence-as a means of redemption to the world of sorrowing men. the name with

ALEISTER CROWLEY LIBER 777

he tables from 777 are based on the old golden dawn attributions; to work with the reversed attributions, lines 15 and 28 should be exchanged on all columns based on the zodiac or tarot (i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [als

d from considerations of their natures as here indicated. line 5. this is the first decan, and begins from cor leonis. col. cxxxviii. astrological symbols are derived from the primary forms cross, crescent, circle. col. clxxiii. for meaning and special function, see original.13 they should, but do not, accurately refer to the divisions of each sign into 7 planetary parts. pietro di abano14 gives: the names of the hours and the angels ruling them. the names of the hours. hours of the day. hours of the night. 1. yayn beron 2. ianor barol 3. nasnia thari 4. salla athir 5. sadedali mathon 6. thamur rana 7. ourer netos 8. tamic tafrac 9. neron sassur 10. iayon aglo 11. abai calerua 12. natalon salam tables of the angels of the hours according to the course of the days15 day:[the angels of the p

reth arising in the horizon. and the first hour of the night is to be the thirteenth hour, form the first hour of the day. the year16 the spring: taloi. the summer: casmaran. the autumn: adarael. the winter: farlas. table of correspondences 39 the angels of the spring: carcasa, core, amatiel, commissoros. the head of the sign of the spring: spugliguel. the name of the earth in the spring: amadai. the names of the sun and moon in the spring: the sun, abrayen; the moon, agusita. the angels of the summer: gargatel, tariel, gaviel. the head of the sign of the summer: tubiel. the name of the earth in the summer: festatui. the names of the sun and moon in the summer: the sun, athemay; the moon, armatas. the angels of the autumn: tarquam, gualbarel. the head of the sign of the autumn: torquaret

sun, abrayen; the moon, agusita. the angels of the summer: gargatel, tariel, gaviel. the head of the sign of the summer: tubiel. the name of the earth in the summer: festatui. the names of the sun and moon in the summer: the sun, athemay; the moon, armatas. the angels of the autumn: tarquam, gualbarel. the head of the sign of the autumn: torquaret. the name of the earth in the autumn: rabianira. the names of the sun and moon in the autumn: the sun, abragini; the moon, matasignias. the angels of the winter: amabael, ctarari. the head of the sign of the winter: altarib. the name of the earth in the winter: gerenia. the names of the su and moon in the winter: the sun, commutaf; the moon, affarterim. col. clxxvii. musulman attribution of planets: g' t& p% s! s and b$ d# r= note that s and not

s occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives variously from the key of solomon, the heptameron, the fourth b

ALEISTER CROWLEY LIBER CHANOKH

at cross divides the tablet into four lesser (sub-elemental) tablets, the left-hand top corner being air of air, the right-hand top corner water of air, the lefthand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. 3. the 3 lines of the central cross of father

he great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 elders, as stated in the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol lsrahp linea s.s. these three sets of names rule the whole tablet, and must be invoked before specializing in the lesser angles of the sub-elements. liber lxxxiv 7 t

g of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha. alga. exarp [make the invoking pentagram of air in these names: hwhy. yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of aquarius] in the name of lapr and in the sign of the man, spirits of air, adore your creator [make the cross] in the names and letters of the great eastern quadrangle, spirits of air, adore your creator [hold dagger aloft] in the three great secret names of god, oro i

\yhla] the forty-eight keys or calls 24 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, adore your creator [make sigil of eagle with cup] in the name of larbg and in the sign of the eagle, spirits of water, adore your creator [make cross with cup] in the names and letters of the great western quadrangle, spirits of water, adore your creator [elevate cup] in the three great secret names of god, mph arsl gaiol that are borne upon the banners of the west, spirits of water, adore your creator [elevate cup] in the name of raagiosel, great king of the west, spirits of water, adore your creator! in the name of elohim tzabaoth, i declare that the spir

y creeping thing that creepeth upon the earth. and the elohim created ath-ha-adam: in the image of the elohim created they them; male and female created they them. in the name of ]lm ynda and of the bride and queen of the kingdom; spirits of earth, adore your creator [make the sign of taurus] in the name of layrwa, great archangel of earth, spirits of earth, adore your creator [make the cross] in the names and letters of the great northern quadrangle, spirits of earth, adore your creator [sprinkle water before earth tablet] in the three great secret names of god, mor, dial, hctga, that are borne upon the banners of the north, spirits of earth, adore your creator [cense the tablet] in the name of ic-zod-heh-cal, great king of the north, spirits of earth, adore your creator! in the name of a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

at which is written "detegitur yod> to return, each letter of this alphabet may have its special magical sigil. the student must not expect to be given a cut-and-dried definition of what exactly is meant by any of all this. on the contrary, he must work backwards, putting the whole of his mental and moral outfit into these pigeon-holes. you would not expect to be able to buy a filing cabinet with the names of all your past, present and future correspondents ready indexed: your cabinet has a system of letters and numbers meaningless in themselves, but ready to take on a meaning to you, as you fill up the files. as your business increased, each letter and number would receive fresh accessions of meaning for you; and by adopting this orderly arrangement you would be able to have a much more c

ferent case, that of the circle; the magician will synthesize the vermilion required from mercury an sulphur which he has himself sublimated. this pure 66 vermilion he will himself mix with the consecrated oil, and as he uses this paint he will think intently and with devotion of the symbols which he draws. this circle may then be initiated by a circumambulation, during which the magician invokes the names of god that are on it. any person without sufficient ingenuity to devise proper methods of preparation for the other articles required is unlikely to make much of a magician; and we shall only waste space if we deal in detail with the preparation of each instrument. there is a definite instruction in liber a vel armorum, in the equinox, volume i, number iv, as to the lamp and the four el

finition. nothing is in itself good or evil. the shields of the sabines which crushed tarpeia were not murderous to them, but the contrary. her criticism of them was simply that they were what she did not want in her operation> is absolutely essential to safety. in evocations the danger is not so great, as the circle forms a protection; but the circle in such a case must be protected, not only by the names of god and the invocations used at the same time, but by a long habit of successful defence<banishing ritual of the pentagram (say, thrice daily) for months and years and constant assumption of the god-form of harpocrates (see equinox, i, ii and liber 333, cap. xxv for both of these) should make the "real circle, i.e. the aura of the magus, impregnable. th

earance of the spirit, or the manifestation of the force in the talisman which is being consecrated, it is necessary to bind it by an oath or charge. a spirit should be made to lay its hand visibly on the weapon by whose might it has been evoked, and to "swear obedience and faith to him that liveth and triumpheth, that regneth above him in his palaces as the balance of righteousness and truth" by the names used in the evocation. it is then only necessary to formulate the oath or charge in language harmonious with the previously announced purpose of the operation. the precaution indicated is not to let oneself sink into one's humanity while the weapon is extended beyond the circle. were the force to flow from it to you instead of from you to it, you would be infallibly blasted, or, at the l

ane, to make such relations with its inhabitants as may avail to acquire knowledge and power, or to command service; all this is a question of the general magical attainment of the student. he must be absolutely at ease in his body of light, and have made it invulnerable. he must be adept in assuming all god-forms, in using all weapons, sigils, gestures, words, and signs. he must be familiar with the names and numbers pertinent to the work in hand. he must be alert, sensitive, and ready to exert his authority; yet courteous, gracious, patient, and sympathetic. 16) there are two opposite methods of exploring the astral plane (a. one may take some actual object in nature, and analyse it by evoking its astral form, thus bringing it into knowledge and under control by applying the keys of the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

would lend you his blue equinox: pages 195-270 give what you require. but the real point of your affiliating is that it saves me from constantly being on my guard lest i should mention something which i am sworn not to reveal. as in every serious society, members are pledged not to disclose what they may have learnt, whom they have met; it is so, even in co-masonry: isn't it: but one may mention the names of members who have died (see liber lii, par. 2) be happy then; the late x. y. was one of us. i hope that he and rudolph steiner will (between them) satisfy your doubts. the a'.a. is totally different. one star in sight tells you everything that you need to know (perhaps some of these regulations are hard to grasp: personally, i can never understand all this by-law stuff. so you must ask

season for going on the astral plane under my eye: half an hour (with a bit of luck) on not more than four evenings would put you in a very different frame of mind. you will soon "feel your feet" and then "get your sea-legs" and then, much sooner than you think "afloat in the aethyr, o my god! my god "white swan, bear thou ever me up between thy wings" 3. now then to your old pons asinorum about the names of the gods! stand in the corner for half an hour with your face to the wall! stay in after school and write malka be-tharshishim v-ruachoth b- schebralim 999 times! 19 my dear, dear, dear sister, a name is a formula of power. how can you talk of "anachronism" when the being is eternal? for the type of energy is eternal. every name is a number: and "every number is infinite; there is no

impatient; your zeal is laudable, but it's wasting your own time to hurry me. well, when you've got this alphabet of numbers (in its proper shape) absolutely by heart, with as many sets of attributions as you can commit to memory without getting confused, you may try a few easy exercises, beginning with the past("how many sets of attributions- well, certainly, the hebrew and greek alphabets with the names and numbers of each letter, and its meaning: a couple of lists of god-names, with a clear idea of the character, qualities, functions, and importance of each; the "kingscale" of colour, all the tarot attributions, of course; then animals, plants, drugs, perfumes, a list or two of archangels, angels, intelligences and spirits- magic without tears get any book for free on: www.abika.com 63

thod, too, you may strike a rich vein of words of your own that i have altogether missed. no doubt, a really great teacher would have said "beware! use my dictionary, and mine alone! all others are spurious" but then i'm not a r.g.t. of that kind. for a start, of course, you should put down the words that are bound to come in your way in any case: numbers like 11, 13, 31, 37, and their multiples; the names of god and the principal angels; the planetary and geomantic names; and your own private and particular name with its branches. after that, let your work on the astral plane guide you. when investigating the name and other words communicated to you by such beings as you meet there, or invoke, many more will come up in their proper connections. very soon you will have quite a nice little

get them to play up. this is sometimes easier when you are already with that friend which i was so lax as to allow you; and it is, i own, very helpful to discuss strange faces if only to make it quite clear to your own mind why you decide on one as virgo, another as taurus. a strange thing happened once; i had explained all this to the girl that i happened to be living with: that is, i taught her the names of the signs; she knew no astrology, net even the simple correspondences. after about a month, she was better at it than i was("why strange" you mutter rudely "quite right, my dear! i have always been a wretched reader of character. bless my soul! there was a time when i had hopes of you" i savagely retort) she had picked up the knack, the trick of it; she could select, eliminate, re-com

ALEISTER CROWLEY MEDITATION

ill merely indicate this one, that the scope of any man's work depends upon his own original genius. even the size of the weapons must be determined by necessary proportion. the exceptions to this rule are the lamp, which hangs from the roof, above the centre of the circle, above the square of tiphereth; and the oil, whose phial is so small that it will suit any altar. on the circle are inscribed the names of god; the circle is of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lamps, for the seven spirits of god that are before the throne. each stands in a heptagram, and in each angle of the heptagram is a letter, so that the seven names (see "equinox vii) are spelt out

lism. of course in ordinary specialised working the number of lamps depends on the nature of the work "e.g" three for works of saturn, eight for works mercuial, and so on> in the centre of each of which burns a small lamp; these are the "fortresses upon the frontiers of the abyss" see the eleventh aethyr, liber 418("equinox v. they keep off those forces of darkness which might otherwise break in. the names of god form a further protection. the magician may consider what names he will use; but each name should in some way symbolise this work in its method and accomplishment. it is impossible here to enter into this subject fully; the discovery or construction of suitable names might occupy the most learned qabalist for many years. these nine lamps were originally candles made of human fat

e 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 represent the microcosm, the four elements crowned by spirit, the will of man perfected in its aspiration to the higher. they are placed outside the circle to attract the hostile forces, t

ALEISTER CROWLEY SEPHER SEPHIROTH

etters of the elements; hence a concealed hwhy #tm) a tree *nly) firm, faithful; amen: so be it: a title of kether *nm) 742 the ark of the covenant (lit. gof tremblings h, scil. gvibrations h) twd(h nwr) 743 a disc, round shield; a defender *ngm 744 the valley of vision *nwyzxyg a window *nwlx footprints (foot fs breadth (deut. 2:5 *krdm 745 the great stone *hldg nb) multitude, abundance *nmh 746 the names twm (chaldee form of myhl *nyhl) a [civil] officer *mynwmm a place *mwqm 747 the voice of the turtle-dove (ct. 2:12) rwth lwq changeless, constant; the god amon (na. 3:8 *nwm) the appointed time *nmz auphanim, wheels: the angelic choir of chokmah *mynpw) 748 the oil of anointment hx#mh nm# image; hid, concealed (pertains to sol and the lingam-yoni *nmx the master of the nose *m+wxh l(k 7

ALEISTER CROWLEY THE HEART OF THE MASTER

ew formula of magick, that it may take one further step on the long road that leadeth to perfection. also, twice in that period, that is, at intervals of a little more than three, and a little less than seven, centuries, they send a lesser prophet to prepare the way of the next word, and to maintain or to restore the virtue of the word then current. and on the unfurled portion of the chart i read the names of certain of these brethren, and the words as one was uttered after the other. but some i could not read, because the characters were strange. these: fu-hsi. after a great space (with few names and those illegible) lao-tze, gautama, zerdusht, pythagoras, dionysus, osiris. these were sent forth at the same time- and dionysus under the heart of the master get any book for free on: www.abi

ALEISTER CROWLEY THE LOST CONTINENT

gold were worn by both sexes, and those of priestly rank adorned these with living serpents, and the high priests yet further with feathers or with wings, such being not the spoils of dead birds, but the blossoms of the live gold of the crowns. some tradition of this custom is found in the pictures of the 'gods' of egypt, these gods being merely the atlanteans whose mission civilized the country. the names of some of the earlier gods confirm this. nu (hebrew noah) is atlantean for arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obviously the name of an actual high priestess. ra is pure atlantean for sun, and 'mse (egyptian chomse) for moon. the idea in 'mse is that of a strong woman('m) closing the mouth of a serpent (s) or dragon, and from this w

ough air. this must mean balloons or airplanes, as flying was not known until centuries after. what is definitely known is that the earliest settlers were of a purely fighting race. an atlantean homer, ylo, has described the first battle in such detail as to leave no doubt that he is retelling facts--a marked contradiction to his earlier books. there appear to have been but few atlanteans, unless the names given are those of chiefs, which internal evidence contraverts. their valour seems to have been prodigious. the natives were armed with every possible instrument of precision, having cavalry and artillery in abundance, as well as weapons that must have been as superior to the modern rifle (unless ylo exaggerates) as that is to the arquebus. in spite of this the men of atlas 'smote them w

ALEISTER CROWLEY THE QABALAH

5 by gematria, j= 58; hence the number of the present work t.s. liber lviii 8 11 10 9 8 7 6 5 4 3 2 1 k y f j z w h d g b a m n s u p x q r c t l each method takes its name from the first two pairs comprising it, the system of pairs of letters being the groundwork of the whole, as either letter in a pair is substituted for the other letter. thus, by albath, from jwr, ruach, is formed uxd, detzau. the names of the other twenty-one methods are: tgba, tdga, gbda, dbha, hbwa, zbja, jbfa, fbya, ybka, kbla, lbma, mbna, nbsa, sbua, ubpa, pbxa, xbqa, rbca and cbta. to these must be added the modes dgba and \bla. then comes the rational table of tziruph, another set of twenty-two combinations.6 there are also three tables of the commutations, known respectively as the right, the averse, and the irr

d, insted of being 30+ 40+ 200+ 2+ 5= 277, is 30+ 600+ 200+ 2+ 5= 837 (by gematria) lz tt, tat zal, the profuse giver. thus, by writing the mem as a final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, tycarb, berashith, that the first three letters, arb, are the initial letters of the names of the three persons of the trinity: b, ben, the son; jwr, ruach, the spirit; and ba, ab, the father. furthermore the first letter of the bible is b, which is the initial letter of hkrb, berakhah, blessing; and not a, which is that of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of years between the creation and the birth of chris

d clemency, and the second trinity of the sephiroth is complete. this sephira, or path or numeration for by these latter appellations the emanations are sometimes called together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryuz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilli

v. x. then the sign of osiris risen, and say: lux, the light of the cross. liber lviii 19 this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (rwa, which itself is contained in the cross. a careful study of these ideas, a

ritual supra.55 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmu, ommo satan, the satanic trinity of typhon, apophis and besz;56 also hwchy \c, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up to this number. in reality it is the final extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the mystic numbers of the planets. the first is that of the planet itself, e.g. saturn, 3. the second is that

ALEISTER CROWLEY THE SWORD OF SONG

ured him this rather disagreeable immortality. he was, let us hope, no relation to george archibald bishop, the remarkable preface to whose dreadfully conventionally psychopathic works is this. preface* in the fevered days and nights under the empire that perished in the struggle of 1870* to a collection of mss illustrating the psychopathia sexualis of von kraft-ebing [crowley s white stains t.s. the names of the parties have been changed. that whirling tumult of pleasure, scheming, success, and despair, the minds of men had a trying ordeal to pass through. in zola s la cur e we see how such ordinary and natural characters as those of saccard, maxime, and the incestuous heroine, were twisted and distorted from their normal sanity, and sent whirling into the jaws of a hell far more affrayan

the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer s* thought is a secretion of the brain (weissman. consciousness is a function of the brain (huxley. a. c. apart from its value in obtaining one-pointedness. on this subject consult tycarb, infra. a. c. projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control over one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to control a large area; but there is an attribution of per

.10 enough. 60. ik vaste,.11 why? 60. kya haega..12 what will it be? 61. strange and painful attitude.13 siddhasana. 62. he was very rude.14 the following is a sample: o devatas! behold this yogi! o chela! accurs d abode of tamas art thou! eater of beef, guzzling as an herd of swine! sleeper of a thousand sleeps, as an harlot heavy with wine! void of will! sensualist! enraged sheep! blasphemer of the names of shiva and of devi! christian in disguise! thou shalt be reborn in the lowest avitch! fast! walk! wake! these are the keys of the kingdom! peace be with thy beard! aum! this sort of talk did me much good: i hope it may do as much for you. 63. with eyes well fixed on my proboscis.15 see bhagavad-gita, atmasamyamyog. 67. brahma-charya.16 right conduct, and in particular, chastity in the

ALEISTER CROWLEY EQ I 1

ery emblems of joy, putting out our eyes with the hot irons of extortion, till every pound of human flesh was soaked as a thirsty sponge in a well of blood: and life became a hell, and men and women went singing, robed in the "san-benito" painted with flames and devils, to the stake; to seek in the fire the god of their forefathers- that stern judge who with sworded hand was once wont to read out the names of the living from 171 the book of life, and exalt the humble on the golden throne of tyrants. yet in these ages of crucifix, of skull, and of candle; these ages of "auto-da-f" and "in pace" these ages when the tongue jabbered madness and the brain reeled in delirium, and the bones were split asunder, and the flesh was crushed to pulp, was there still in the darkness a glamour of truth

ALEISTER CROWLEY EQ I 5

example's sake, i will give the method called albth, albath, thus- 11 10 9 8 7 6 5 4 3 2 1 k i t ch z v h d g b a m n s o p tz q r sh th l each method takes its name from he first two pairs composing it, the system 73 of pairs of letters being the groundwork of the the whole, as either letter in a pair is substituted for the other letter. thus, by albath, from rvch, ruach, is formed dtzo, detzau. the names of the other twenty-one methods are: abgth, agdth, adbg, ahbd, avbh, azby, achbz, atbch, aibt, akbi, albk, ambl, anbm, asbn, aobs, apbo, atzbp, aqstz, arbq, ashbr, and athbsh. to these must be added the modes abgd and albm. then comes the "rational table of tziruph" another set of twenty-two combination. there are also three "tables of the commutations" known respectively as the right, t

alue of the word, instead of being 30+ 40+ 200+ 2+ 5= 277, is 30+ 600+ 200+ 2+ 5= 837= by gematria thth zl, tet zal, the profuse giver. thus by writing the m final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, brashith, that the first three letters, bra, are the initial letters of the names of the three persons of the trinity: bn, ben the son; rvch, ruach, the spirit; and ab, ab the father. furthermore the first letter of the bible is b, which is the initial letter of brkh, berakhah, blessing; and not a, which is that of arr, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of the years between the creation and the birth of c

emency, and the second trinity of the sephiroth is complete. this sephira, or "path" or "numeration- for by these latter appellations the emanations are sometimes called- together with the fourth, fifth, seventh eighth, and ninth sephiroth, is spoken of as zoir anpin, zaur anpin, the lesser countenance, microprosopus, by way of antithesis to macroprosopus, or the vast countenance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, t

oss, and say- l.v.x. then the sign of osiris risen, and say- lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonies, gives an excellent idea of the way in which qabalistic analysis is conducted. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac an to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (hb:resh hb:vau hb:aleph, which itself is contained in the cross. a careful stu

ly, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. lilith, the demon-queen of malkuth. 543. ahih ashr ahih "i am that i am" 666. last of the mystic numbers of the sun. svrth, the spirit of sol. also ommv sthh, ommo satan, the satanic trinity of typhon, apophis, and besz; also shm ihshvh, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up the this number. in reality it is the final extension of the number 6, both because 6 x 111 (alph= 111= 1= 6 and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the "mystic numbers" of the planets. the first is that of the planet itself "e.g" saturn, 3. the second is

ALEISTER CROWLEY EQ I 5

e the sevenfold into a fourfold regimen; and when thou hast understood thou mayest make symbols; but by playing child's games with symbols thou shalt never understand. thou hast the signs; thou hast the words; but there are many things that are not in my power, who am but the warden of the 28th aethyr. now my name thou shalt obtain in this wise. of the three angels of the aethyr, thou shalt write the names from right to left and from left to right and from right to left, and these are the holy letters: the first 1, the fifth 2, the sixth 3, the eleventh 4, the seventh 5, the twelfth 6, the seventeenth 7. thus hast thou my name who am above these three, but the angels of the 30th aethyr are indeed four, and they have none above them; wherefore dispersion and disorder. now cometh from every

ne perceives each hair separately, as well as the whole thing at once. and now there is a mighty concourse of angels rushing toward me from every side, and they melt upon the surface of the egg in which i am standing in the form of the god kneph, so that the surface of the egg is all one dazzling blaze of liquid light. now i move up against the tablet- i cannot tell you with what rapture. and all the names of god, that are not known even to the angels, clothe me about. all the seven senses are transmuted into one sense, and that sense is dissolved in itself (here occurs samadhi) 33. let me speak, o god; let me declare it. all. it is useless; my heart faints, my breath stops. there is no link between me and p. i withdraw myself. i see the table again (he was behind the table for a very long

f water from the pure springs of paradise, that i may quench my thirst (the scribe refused) sprinkle water upon my head. i can hardly go on (this last was spoken from the triangle in the natural voice of the frater, which choronzon again simulated. but he did not succeed in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred

dom of the son, and torn off his phallus; but against the kingdom of the holy ghost shall i strive and not prevail. the three slain doves are my threefold blasphemy against him; but their blood shall make fertile the sand, and i writhe in blackness and horror of hate, and prevail not (then the demon tried to make the scribe laugh at magick, and to think that it was all rubbish, that he might deny the names of god that he had invoked to protect him; which, if he had doubted but for an instant, he had leapt upon him, and gnawed through his spine at the neck. choronzon succeed not in his design) in this aethyr is neither beginning nor end, for it is all hotch-potch, because it is of the wicked on earth and the damned in hell. and so long as it be hotch-potch, it mattereth little what may be w

ALEISTER CROWLEY EQUINOX EQ I 2 2

ant then calls upon all present to assist him in opening the hall of the neophytes, and bids the kerux see that the hall is properly guarded. 12 more fluidic. 13 or caduceus "see" diagram 24. 14 or fylfat "see" diagram 14. 15 the same as "eskato bebeloi" used in the eleusinian mysteries. the fratres and sorores of the order then give the sign of the neophyte, after which the hiereus explains that the names of the three chief officers commence with "the letter of breath" h. but that in the name osiris, the h is silent, and concealed, as it were shrouded in o. in the name horus it is manifested and violently aspirated; while in the name themis it is partly one and partly the other. the hiereus having explained the meaning of the letter h, then recapitulates the stations and duties of the off

eal descent of the genius of the candidate, who descendeth into the invisible station of harpocrates as witness unto the obligation. 19 he is osiris when throned; when he moves he assumes the form of arouerist. 20 thoth is one of the invisible officers. all then rise and the candidate repeats the obligation after the hierophant. in it 254 he pledges himself to keep secret the order, its name, and the names of the members, as well as the proceedings which take place at its meetings. to maintain kindly and benevolent relation with all the fratres and sorores of the order. to prosecute with zeal and study the occult sciences &c &c. he then swears to observe the above under the awful penalty of submitting "myself to a deadly and hostile current of will set in motion by the chiefs of the order

e columns were unsupported, and the sephirotic scheme was shattered; and with it fell adam the microprosopus. then arose the great dragon with seven heads and ten horns, cutting by his folds malkuth from the sephiroth, and linking it to the kingdom of the shells. the seven lower sephiroth were cut off from the three supernals in da th, at the feet of aima elohim. and on the head of the dragon are the names of the eight edomite kings, and on the horns the names of the eleven dukes of edom. and because in da th was the utmost rise of the great serpent of evil; therefore there is as it were another sephira, making eight heads according to the number of the eight kings; and for the infernal and averse sephiroth eleven instead of ten, according to the number of the eleven dukes of edom. the inf

ALEISTER CROWLEY EQUINOX EQ I 2

so as to render the meaning more harmoniously. 181 we will now proceed to the first word of the text as thus decapitated, taking b'rasheth as the title rather than as the first word. this latter stands bet-resh-aleph, which hath three letters, symbolising thereby the unmanifest trinity. now its letters further exemplify the trinity, for that they are the initials of three hebrew words, which are the names of the persons thereof, viz: bet-nunfinal ben, the son. resh-vau-chet ruach, the spirit (here the mother. aleph-bet ab, the father. note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and hb:heh also is ar

ALEISTER CROWLEY EQUINOX EQ I 3 2

clean and evil spirits that dwell in these creatures of water, oil, wine, and milk, in the name of el strong and mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lord

e, by the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your presence the hall of twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and then, drawing the invoking pentagram of fire, he says] i, in the names of bitom and by the names oip teaa pedoce,10 i consecrate thee, o creature of fire, to the service of the works of the magic of light [he lights from the magical candle the eight lamps, and the charcoal for the incense-burners, after which he casts incense on the coals in the censer and passes round the circle censing, saying] and, when after all the phantasms are vanished, thou shalt se

anning air says] i exorcise thee, creature of air, by these names, that all evil and impure spirits now immediately depart [circumambulates, saying] such a fire existeth extending through the rushing of the air, or even a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud [makes banishing air pentagram] creature of air, in the names exarp11 oro ibah aozpi,12 i consecrate thee to the works of the magic of light [making invoking pentagrams in air. all face west [assistant magus then casts salt to all four quarters, all over the circle, and passes 175 to west, faces east, and describes with his chain the banishing pentagram of earth, saying] i exorcise thee, creature of earth, by and in the divine names adonai ha aretz

toop not down unto the darkly splendid world, wherein lieth continually a faithless depth, and hades wrapt in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void [making invoking pentagram] 9 see tablet of spirit. 10 see tablet of fire. 11 see tablet of spirit. 12 see tablet of air. creature of earth, in the names of nanta emor dial hectega,13 i consecrate thee to the service of the magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus

his place or call for aid upon his gods; or hear another voice save mine or my companions, or see another path before him than the one unto this place [sigil is placed outside the circle by the assistant magus of art] and the reason of this my working is, that i seek to obtain from that spirit taphthartharath the knowledge of the realm of kokab, and to this end i implore the divine assistance in the names of elohim tzebaoth, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the hall of dual truth this creature of sigils "magus of art" i, s.s.d.d

ALEISTER CROWLEY EQUINOX EQ I 3 3

stic philosophers_ we call them by this noble title by courtesy_ is due to their complete lack of knowledge. what serious student of religion and occultism cares for the vapourings of ralph waldo trine, the philosophising of the rev. r. j. campbell, the poetry of ella wheeler wilcox? the prototypes of these people are utterly, or almost utterly, forgotten. one recalls now with how much difficulty the names of the rev. h. r. haweis, of a. h. davis, of lizzie doten! for there is no virtue in those who have strayed from the path to linger among the shells of the dead and the demons of matter. the line of tradition is unbroken, and the way is straight and hard; too hard for "mediums" and new thoughtists, whose spiritual capital consists of falsehood, and sentimentality, and sham humanitarianis

ALEISTER CROWLEY EQUINOX EQ I 3

of the name hb:heh hb:vau hb:shin hb:heh hb:yod. these five books show how the 0= 0 ritual may be used as a magical formula. they are as follow: hb:yod book i practical evocation a. the magical circle. b. the magician, wearing the great lamen of the hierophant, and his scarlet robe. the hierophant's lamen is on the back of a pentacle, whereon is engraved the sigil of the spirit to be invoked. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols &c, employed in the places proper allotted to them, so as to represent the interior of the g. d. temple in the "enterer: and the purification and consecration of the actual pieces of ground or place selected for the performance of the invocation. 151 f

tures and the like, from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely (leaving it yet corded; crying in a loud voice "creature of. long hast thou dwelt in darkness, quit the night and seek the day" he then replaces it on the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says "by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance" then the mystic words. 153 r. saith the magician "as the light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation" he then takes up sigil, stands to the east of the altar and faces west. he shall then rehearse a long conjuration to the powers an

the magician shall see the visible manifestation of that spirit's presence, he shall quit the station of the hierophant and consecrate afresh with water and with fire the sigil of the evoked spirit. s. now doth the master of the evocation remove from the sigil the restricting cord; and, holding the freed sigil in his left hand, he smites it with the flat blade of his sword; exclaiming "by and in the names of. i do invoke upon thee the power of p erfect manifestation unto visible appearance" he then circumambulates the circle thrice, holding the sigil in his "right" hand. t. the magician, standing in the place of the hierophant, but turning towards the place of the spirit, and fixing his attention thereon, now reads a "potent invocation of the spirit" unto visible appearance; having previo

now ready for the operation of the transformation of the astral body. the magician mentally places this form as nearly as circumstances will admit in the position of the enterer, himself taking the place of the hierophant; holding his wand by the black end ready to commence the oration aloud. j. let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the names &c, belonging to the plane, planet, or other eidolon, most in harmony with the shape desired. then holding the wand by the black end, and directing the flower over the head of the form, let him say "in the name of the lord of the universe, arise before me, o form of. into which i have elected to transform myself; so that seeing me men may see the thing they see not, and comprehend not th

not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of darkness, wherefore ask thou of him nothing "further" concerning the working at this stage, but only concerning the blackness, and this can be further tested by the elemental itself, which should be either black or clad in an intensely black robe (note: for the evocation of this spirit use the names, forces, and correspondences of saturn "when" the mixture be sufficiently black, then take the curcurbite out of the balneum mariae and place it to the north of the altar and perform over it a solemn invocation of the forces of saturn to act therein: holding the wand by the black band, then say "the voice of the alchemist &c. the curcurbite is then to be unstopped and the alembic head fi

ALEISTER CROWLEY EQUINOX EQ I 4

utpouring of the mind on the object held by the will.138 105 when once dh ran or 133 "unity of j va and brahman, srimat s nkar ch rya" paragraph 122. 134 see chapter v, 43-51. 135 compare the abramelin instructions with these. 136 the nada. 137 compare eliphas levi "doctrine and ritual of magic" p. 195. 138 imagine the objective world to be represented by a sheet of paper covered with letters and the names of things, and our power of concentration to be a magnifying glass: that power is of no use, should we wish to burn that paper, until the rays of light are "focussed" by moving the glass or paper with our hand we obtain the right distance. in the above the will takes the place of the hand. concentration has progressed so far as to train the mind to remain fixed on one object then dhy na

ALEX SANDERS THE KING OF THE WITCHES

ing down, he continued, never doubting that he would achieve what he sought, but having no clue as to how it would materialize. then, on the last day, he heard a rushing sound in the air; he felt faint and giddy, and saw little ridges forming in the sand before him. obeying the instructions he had learnt by heart, he copied the words that appeared, one after the other, on the surface of the sand. the names were of spirits he had invoked. then on the surface of the silver he saw a droplet which he took to be the mark of the angel. repeating the names that had appeared in the sand, alex asked the spirits to make themselves known, to help and advise him, to cleanse and comfort him. the air quivered and then became still, and the voice, when it spoke, seemed to come from all comers of the room

oup assembled dining chairs and made a circle similar to that of a spiritualist meeting. tentatively alex questioned the rites but the participants sincerely believed that they were practising witchcraft. perhaps he was the only witch left. time has taught alex that many covens use rituals quite different from those handed down by his grandmother, but most of them do have basic similarities, like the names of the guardians of the watchtowers, the symbolic cardinal points of the circle-boreas at the north, zephyrus at the west, eurus at the east and notus at the south. at this time, however, he was inexperienced in the practices of other groups and he was keenly disappointed. on the drive back he admitted as much to the young man who had brought him, and told him he would not be coming agai

ar off, i know not where' 131. but ever speak of them as old crones, consorting with the devil and riding through the air. 132. and ever say 'but how may many ride the air if they be not as light as thistledown' 133. but the curse ofthe goddess be on any who cast suspicion on any of the brotherhood. 134. or who speak of any real meeting-place or where they bide. 135. let the craft keep books with the names of all herbs which are good, and all cures so all may learn. 136. but keep another book with all bills and apices and let only the elders and other trustworthy people have this knowledge. so be it ordained. 137. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 138. remember the art is the secret of t

ALEXANDRIAN BOOK OF SHADOWS OCCULT

pyre, drugs will reach you, you will feel naught. you go to death and what lies beyond, the ecstasy of the goddess. 70. tools 71. to avoid discovery, let the working tools be as ordinary things that any may have in their houses. 72. let the pentacles be of wax so that they may be broken at once or melted. 73. have no sword unless your rank allows it. 74. have no names or signs on anything. write the names and signs on them in ink before consecrating them and wash it off immediately afterwards. 75. 76. let the colours of the hilts tell which is which. 77. do not engrave them lest they cause discovery. conduct ever remember ye are the hidden children of the goddess so never do anything to disgrace them or her. 78. 79. never boast, never threaten, never say you would wish ill of anyone. if a

know not where" 131. but ever speak of them as old crones, consorting with the devil and riding through the air. 132. and ever say "but how may many ride the air if they be not as light as thistledown" 133. but the curse of the goddess be on any who cast suspicion on any of the brotherhood. 134. or who speak of any real meeting-place or where they bide. wortcunning 135. the craft keep books with the names of all herbs which are good, and all cures so all may learn. but keep another book with all the bales and apies and let only the elders and other trustworthy people have this knowledge. so be it ordained. 136. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 137. use of the art remember the art is th

es; sword (optional, candle snuffer (optional) let all be fit to enter into the presence of the gods. start in the dark. ritual leader waits until it feels like time to begin, then rises: lighting of the candle: r: i light this candle (lights presence lamp) in the name of that ancient presence, which is, was, and ever shall be male, female, all-knowing, all-powerful and present everywhere. and in the names of the four mighty ones, the rulers of the elements, may power and blessing descend in this hour upon this place and those gathered here. r lights the two altar candles, the charcoal, and the four quarter candles from the presence lamp. exorcism of the water: r kneels before the altar and places the water bowl upon the pentacle. r purifies the water by plunging the tip of his/her athame

he two altar candles, the charcoal, and the four quarter candles from the presence lamp. exorcism of the water: r kneels before the altar and places the water bowl upon the pentacle. r purifies the water by plunging the tip of his/her athame into the water, saying: r: i exorcise thee, o creature of water, that thou cast out from thee all the impurity and uncleanliness of the world of phantasm. in the names of cernunnos and cerridwen. blessing of the salt: r sets the water bowl aside and in its place sets the salt dish upon the pentacle. r touches salt with tip of athame, saying: r: blessings be upon thee, o creature of salt; let all malignity and hindrance be cast forth from thee, and let all good enter within. wherefore do i bless and consecrate thee, that thou mayest aid me. in the names

nto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the mighty ones; a meeting place of love and joy and truth; a shield against all wickedness and evil; a rampart and protection that shall preserve and contain the power that we raise within thee. wherefore do i bless thee, and consecrate thee, in the names of cernunnos and cerridwen (if others are without, a gate is opened, and they are now brought into the circle with a kiss, and the circle is resealed) consecration of the circle with the four elements: r takes up the consecrated water and asperges the circle with his/her fingertips, from north deosil unto north; and then touches each person within with the water, being touched in turn by

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

through seven centres of force, three major centres and four minor. these seven centres of logoic force are themselves so constituted that they form corporate entities. they are known as a. the seven planetary logoi. b. the seven spirits before the throne. c. the seven rays. d. the seven heavenly men. the seven logoi embody seven types of differentiated force, and in this treatise are known under the names of lords of the rays. the names of the rays are ray i..ray of will or power..1st aspect ray ii..r. ay of love-wisdom..2nd aspect ray iii..ray of active intelligence 3rd aspect these are the major rays. ray iv..ray of harmony, beauty and art. ray v..ray of concrete knowledge or science. ray v..ray of devotion or of abstract idealism. ray vii..ray of ceremonial magic or order. ii. there is

reatise on cosmic fire copyright 1998 lucis trust crime, as now seen, based largely on the sex emotion, will be a thing of the past, and physical plane license, orgy and horror will be reduced seventy-five per cent. the interplay between the three dense physical planets will be perfected and man will pass at will from one to another. i would here point out the inadvisability of the method whereby the names of the globes in a chain, just as the names of a chain in a scheme, follow the planetary nomenclature. this has led to confusion. a clue tending towards the correct undertanding lies hid in the words "venus is the earth's primary."17(103) it is not permissible to say much about this mystery, that "venus is the earth's alter ego" nor is it advisable, but certain ideas may be suggested whi

elves the necessity for silence. c. a prophecy. we might now, prior to continuing with our subject, name the different chains of the earth scheme. we must bear carefully in mind the fact that these are simply names, affixed to the chains and globes for the sake of clarity. as this subject is more widely studied it will inevitably be found advisable to call the chains by their numbers, and to drop the names as at present used: 1. neptune. 2. venus. 3. saturn. 4. earth. 5. mercury. 6. mars. 7. jupiter. it is necessary here to take the opportunity to sound a note of warning to students in connection with the charts which have been inserted in the treatise. they depict only one cycle in logoic evolution, and cover only the present greater period in the working out of which we are engaged. they

brotherhood of light, which found scope for activity in atlantean days, and during the present root race, can be traced back to the moon chain. we have here all that it is possible to give out at this time, and much that has hitherto not been- 244- a treatise on cosmic fire copyright 1998 lucis trust permitted publication. it is necessary again to emphasise the need of attaching no importance to the names of the chains and globes, and the necessity of a numerical enumeration; at the same time should the student decide to number the chains, and globes, he must carefully bear in mind that the sequence of numbers has no reference or relation to place or time, nor to sequence of appearance, or order of manifestation. iv. the future of manas it is only intended to handle this immense subject p

are only revealed after initiation at this stage of evolution. in them are summed up the basic laws of color and of music and rhythm. when music produces warmth or stimulation, and when pictures, for instance, glow or reveal the subjective within the objective, then will this fourth ray of harmony be coming to fruition. let us keep the numbering of the rays clearly in mind. the numbers preceding the names have to do with the sevenfold manifestation, and the numbers succeeding the names concern the fivefold manifestation of brahma. 1. will or power. rays of aspect: 2. love or wisdom. 3. adaptability or active intelligence..1. 4. harmony, beauty or art..2. 5. concrete knowledge or science..3. rays of attribute: 6. abstract idealism..4. 7. ceremonial magic..5. we must now continue with our c

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ion and elimination are laws of the soul life as well as of the physical life, and when this simple law is disregarded serious consequences will follow as inevitably as in the physical body. 5. study of the centres. this we are now beginning. it is a study as yet in its infancy in the west, and little applied in the east. our approach will be somewhat new, for though we will accustom ourselves to the names, locations and relationships of the centres we shall do no meditation work upon them. eventually we shall arrive at an appreciation of their vibration, of their tone and colours and of the astrological significances. we shall not work with the centres down the spinal column, nor aim at their conscious utilisation as does the clairvoyant and clairaudient person. all the work done by stude

such changes in the nations. under the fifth and third ray impulses, groups of scientific investigators have arisen, working with the forces and energies that constitute the divine life, dealing with the outer garment of god, searching from without towards the within, and demonstrating to man his essential unity with all creation and his relationship, intrinsic and vital, with all forms of life. the names of the individuals in any group are legion and of relatively no importance. it is the group and its interrelated work that counts. it is interesting to note that in the scientific group the underlying unity is particularly noticeable, for its members are singularly free from sectarianism and selfish competition. this cannot be said of the religious and political groups. in relation to th

and we know little about pluto. so the story will run. yet pluto has always been revolving around our sun and producing its effects. it governs however the death or cessation of old ideas and emotions, and its influence is therefore largely cerebral and in that you have the clue to its late discovery. mankind is only on the verge of becoming mental. its effects are felt first in the mental body. the names of the planets are not the result of arbitrary choice but the planets name themselves. astrologers will eventually find it necessary to cast three horoscopes or three charts: one purely- 255- a treatise on white magic copyright 1998 lucis trust physical dealing with the body of nature; one primarily emotional, and dealing with the quality of the personality and with its sensitivity, or s

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

to stand behind his six brothers, and when they have achieved their purpose, to shatter the forms which they have built. this he does by passing his power through their bodies, and their united effort leads to abstraction and a return to the center whence the initial impulse came. the first ray purpose therefore is to produce death, and some idea of that purpose may be gleaned if we study some of the names by which the ray lord is called: the lord of death the opener of the door the liberator from form the great abstractor the fiery element, producing shattering the crystallizer of the form the power that touches and withdraws the lord of the burning ground the will that breaks into the garden the ravisher of souls the finger of god the breath that blasts the lightning which annihilates th

re colours all that life of love. within the human hierarchy, the affirmation gathers power and sound. the word in the beginning was. the word hath dwelt and dwells with god. in him was light. in him was life. within his light we walk- 46- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust his symbol is the thunder, the word that cycles down the ages. some of the names of this ray lord which convey his purpose are as follows: the displayer of glory the lord of eternal love the cosmic magnet the giver of wisdom the radiance in the form the master builder the conferrer of names the great geometrician the one who hides the life the cosmic mystery the light bringer the son of god incarnate the cosmic christ the legend tells us that the six brothers summari

one's individual ray, life tendencies and purpose; if the appeal the various statements make anent a particular ray evoke an intuitive understanding on the part of the student, so that he recognises himself, his ray energy and aspects of his latent and deeply desired spiritual nature, then these communications i am making here as to purpose, name and quality will be profitable and useful. some of the names of the lord of the third ray indicate his use of force and his real nature. they are as follows: the keeper of the records. the lord of memory- 48- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the unifier of the lower four the interpreter of that which is seen the lord of balance the divine separator the discriminating essential life the one wh

past reveals the form, but the present indicates the flowing in of energy. that which is on its way comes as a cloud which veils the sun. but hid behind this cloud of immanence is love, and on the earth is love and in the heaven is love, and this, the love which maketh all things new must stand revealed. this is the purpose back of all the acts of this great lord of knowledge. before enumerating the names of this great life, i should like to point out that the fifth ray is one of unique and peculiar potency in relation to the human kingdom. the reason is that the fifth plane of mind is the sphere of his major activity and it is on this plane that we find the triple aspects of mind: 1. abstract or higher mind, the embodiment of a higher triad. 2. the concrete or lower mind, the highest asp

ding reflections of the seven centres of deity, as far as our planet is concerned, a thing which none of his six brother rays have done. this statement means little to you, but the tremendous sacrifice and effort thus involved are paralleled only by the life of the buddha, and this is one of the reasons why, in this fifth race, love and mind must eventually and mutually reveal each other. some of the names given to the lord of this ray are as follows: the revealer of truth the great connector the divine intermediary the crystallizer of forms the three-fold thinker the cloud upon the mountain-top the precipitator of the cross the dividing sword the winnower of the chaff the fifth great judge the rose of god the heavenly one the door into the mind of god the initiating energy the ruler of th

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

tiation the christ is born in the disciple. it is then that he realizes for the first time in himself the outpouring of the divine love, and experiences that marvellous change which makes him feel himself to be one with all that lives. this is the `second birth' and at that birth the heavenly ones rejoice, for he is born into `the kingdom of heaven' as one of the `little ones' as a `little child' the names ever given to the new initiates. such is the meaning of the words of jesus, that a man must become a little child to enter into the kingdom."15 the same writer points out in another place that "the `second birth' is another well-recognised term for initiation; even now in india the higher castes are called `twice-born' and the ceremony that makes them twice-born is a ceremony of initiati

of lao-tse, the virgin-born chinese sage, was away from home when her child was born. she stopped to rest under a tree, and there, like the virgin maya, gave birth to her son."49 we are told in the gospel story that the virgin mary, with her husband joseph and bearing within herself the christ child, went up from nazareth in galilee to bethlehem. sometimes, through a study of the significances of the names we meet in the bible and in tradition, we can throw much light on the episode itself and unveil some of its hidden meaning. in the study of the bible story, i have used only the bible itself and cruden's concordance. the interpretation of the names is taken from cruden's concordance. therein we find that "nazareth" means "that which is consecrated" or set apart "galilee" means the "turni

constant recurrence of three? what does it symbolise? apart from their possible historical appearance, does there lie behind them some peculiar symbology which can, when understood, render clear the circumstances in which they played their part? a study of their names and the interpretation of them as given in the familiar cruden's concordance may supply a clue. take, for instance, the meaning of the names of job's friends. they were eliphaz the temanite, bildad the shuhite, and zophar the naamathite. eliphaz the temanite means "my god is gold" and also "the southern quarter" the opposite pole to the north. gold is the symbol of material welfare, and the opposite pole to spirit is matter, therefore in this name we have symbolised the tangible outer form of man, actuated by desire for mater

h becomes possible only when the mind is beginning to be active (including the conscience. shuhite means "prostration or helplessness" signifying that alone and unaided the mind can reveal but cannot help. remorse and sorrow, involving memory, are the result of mental activity. thus, in job's three friends the three as aspects of his lower nature stand revealed. the same is the case when we study the names of daniel's three friends. abednego means the "servant of the sun" the server of the light; in that significance the whole duty and purpose of the physical outer man is summed up. shadrach's name has a definitely emotional sentient connotation, for it means "rejoicing in the way" and wherever we find reference to the basic dualities of pleasure and pain we are considering the emotional-f

l so markedly similar as we find them "i cannot of course go at length into these different cults, but i may say roughly that of all or nearly all the deities above-mentioned it was said and believed that: 1. they were born on or very near our christmas day. 2. they were born of a virgin-mother. 3. and in a cave or underground chamber. 4. they led a life of toil for mankind. 5. and were called by the names of light-bringer, healer, mediator, saviour, deliverer. 6. they were, however, vanquished by the powers of darkness. 7. and descended into hell or the underworld. 8. they rose again from the dead, and became the pioneers of mankind to the heavenly world. 9. they founded communions of saints and churches into which disciples were received by baptism. 10. and they were commemorated by euch

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

hen the hands of those whose task it is to awaken the intuition in man. there are many and different kinds of glamour and disciples are frequently surprised when they learn what is regarded as glamour by the masters. i will enumerate a few of the more general glamours for you, leaving you to make any needed application and expansion of the idea from the individual to humanity as a whole. here are the names of some of these glamours: 1. the glamour of destiny. this is a glamour which indicates to the one whom it controls that he has important work to do and that he must speak and work as destined. this feeds a pride which has no foundation in fact- 23- discipleship in the new age- volume i copyright 1998 lucis trust 2. the glamour of aspiration. those thus conditioned are completely satisfi

o the horoscope of the soul, as it is conditioned by the soul ray and not by the personality ray; enough has been given by me to enable astrologers, who are interested and of the new inclination, to work out the future from the angle of this new approach. astrology is a fundamental and most necessary science. a.a.b. is not well versed in astrology; she cannot set up a chart nor could she tell you the names of the planets with the houses which they rule. i am, therefore, entirely responsible for all that appears in this and all my books, except, as before explained, the one book, the light of the soul. the fourth volume deals with the subject of healing, and with the bridging, by the antahkarana, of the gap which exists between the monad and the personality; it also gives the fourteen rules

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

out his own desire and devotion to the object of his attracted attention. with all true aspirants, owing to the increased potency of their vibrations, this devotional sentiment can be particularly difficult and bring about a lengthy imprisonment. one illustration of this is the sentiment of devotion poured out in a glamorous ecstasy by probationary disciples upon the masters of the wisdom. around the names of the members of the hierarchy and around their work, and the work of the initiates and the disciplined disciples (mark that phrase) a rich glamour is created which prevents them ever reaching the disciple or his reaching them. it is not possible to penetrate the dense glamour of devotion, vibrating with dynamic ecstatic life, which emanates from the concentrated energy of the disciple

nreal. the light of the intuition unfolds before the vision of the soul within the personality, the nature of god and the unity of the whole. the restlessness of material desire, seeking its satisfaction in the three worlds, eventually gives place to aspiration towards soul contact and soul life. this in its turn is recognised as a step towards those great fundamental experiences to which we give the names of the five major initiations. these reveal to man the hitherto unrealised fact of his non-separateness and of the relation of his individual will to the divine will. we are now going to study the mode whereby these phases of work upon the astral plane are carried forward: first, the individual learns to use the light of the mind, generated by the soul as it becomes closely related to th

is needed as a preface to this group work is ten minutes of complete silence in which the group members attempt to set up that magnetic field of positive receptive activity (note here the paradoxes of the occult sciences) which will make the rest of the work possible. the leader of the group (chosen in rotation so that all the members of the group occupy that position) starts the work by calling the names of the group members and as each name is called, the other group members look directly into the eyes of the one named, who rises and for a minute faces them. thus a rapport and a relationship is established because the directive magnetic force of each soul is always reached from "eye to eye" this is the occult significance of the words "can you look me in the eye" or "they eyed each othe

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

human kingdom) the etheric body is- 87- telepathy and the etheric vehicle copyright 1998 lucis trust now composed of all four types of etheric substance. the reason for this is that eventually (when mankind is spiritually developed) each of these four planes or types of etheric substance will be responsive to the four higher levels of the cosmic physical plane the etheric levels, to which we give the names: the logoic level, the monadic, the atmic level and the buddhic. this will happen as a result of conscious growth and initiation. 9. it must also be remembered that the substance of which these etheric channels or channelling tubes are composed is planetary prana, the life-giving, health-giving energy of the planet itself. through these tubes, however, may flow all or any of the possible

onditions all living forms. the function of the four ethers each of the four ethers, as they are sometimes called, is intended as far as man is concerned to be a channel or expression of the four cosmic ethers. at present this is very far from being the case. it can only truly be so when the antahkarana is built and acts, therefore, as a direct channel for the cosmic ethers to which we have given the names of universal life, monadic intensity, divine purpose and pure reason. ponder for a while on these types of energy and creatively imagine their effect when, in due course of time and spiritual unfoldment, they can pour unrestrictedly into and through the etheric body of a human being. at present, the etheric body is responsive to energies from: 1. the physical world. these are not princip

let me phrase it as simply as possible: the centres below the diaphragm, i.e, the solar plexus centre, the sacral centre and the centre at the base of the spine, are controlled by the four ethers of the planetary physical plane; the centres above the diaphragm, i.e, the heart centre, the throat centre, the ajna centre and the head centre, are controlled by the four cosmic ethers, to which we give the names of the energies of the buddhic plane, the energies of the atmic plane, the energies of the monadic plane and the energies of the logoic plane. this statement involves a somewhat new concept; it creates a basic relation, making possible the fact that "as above so below" think this out. it has serious implications. the centres below the diaphragm are during the evolutionary process control

lways by the point of evolution of the life within the form; the correlating, integrating factor, relating centre to centre, is life itself; life establishes contact; livingness is the basis of every relation, even if this is not immediately apparent to you; consciousness qualifies the contact and colours the radiation. thus again we are returned to the same fundamental triplicity to which i gave the names of life, quality, appearance in an earlier book*(14) a form is therefore a centre of life within some aspect of the etheric body of the entity, space, where a living animated existence, such as that of a planet, is concerned. the same is true also of all lesser forms, such as those found upon and within a plane. this centre has within it a point of life and is related to all surrounding

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

the virgin mother appears and this a study of any book upon comparative religion would prove. i cannot trace for you at length this universal recognition of- 150- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the task of virgo; it is needless for me to do so as it has been adequately done by many research scholars. i would, however, point out that four of the names whereby the virgin is called are familiar to all of us, and tell us much as a whole concerning the form nature of which the virgin is the symbol. the word virgo itself is a descendant of and a corruption of an ancient atlantean root name which was applied to the mother principle in those far off times. this virgin was the founder of the matriarchate which then dominated civilisation and

ith the energies of taurus, of cancer and of aquarius. this is of peculiar importance for it relates the- 162- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust form building aspect with the consciousness aspect which, at a high stage of development, produces the manifestation of the christ principle or christ-child. it has been said esoterically that four of the names by which the christ avatar is ever called are: 1. the desire of all nations. taurus. fixed cross. 2. he whom the masses sense or he whom they anticipate. cancer. cardinal cross. 3. he who is, for her, the purpose of existence. virgo. mutable cross. 4. he who shows the light and gives the water. aquarius. fixed cross. all these signs indicate forms of consciousness, which are conditioned

simply planets to be ruled. this is a great mystery and i simply state the fact. sirius, leo, the sun, the moon and mercury are now the influences with which the initiate is concerned. the influences of sirius, three in number, are focussed in regulus, which is, as you know, a star of the first magnitude and which is frequently called "the heart of the lion" there is more real occultism hidden in the names given to the various stars by astronomers down the ages than has yet been realised, and here you have a case in point. it will be apparent to you (given a little thought) that the sun, as it veils neptune, produces a potent effect upon the personality, symbolised for us here by the astral body, whilst uranus (which is also veiled by the sun) symbolises the effect of the soul upon the per

rst to be recognised and established as an influencing factor by ancient humanity. i state a basic truth vaguely acknowledged by you that in aries the essential substance of manifestation awoke to renewed activity under the impact of divine desire, impelled by the divine breath, by divine life or spirit. in cancer this living substance assumed a triple differentiated relationship to which we give the names of life (aries) of consciousness (taurus, the next sign to aries) and manifested duality (gemini, the sign preceding cancer) and these three, blended together, came into outer manifestation in cancer, thus completing an esoteric quaternary of great importance. here the first major fusion, inchoate and unrealised, took place. in libra, these reach a point of balance and of a somewhat stat

(s.d. i. 709) b. astronomy, astrology and so on are all on the physical and not on the spiritual plane (s.d. ii. 667) c. those philosophers alone who studied astrology. knew that the last word of those sciences was to be sought in and expected from the occult forces emanating from the constellations (s.d. iii. 214) 9. in the presence of the eternal conformity of the divisions of the zodiac and of the names of the planets applied in the same order everywhere and always and in the presence of the impossibility of attributing it all to chance and coincidence. a very great antiquity indeed must be allowed for the zodiac (s.d. i. 711) 10. high ceremonial astrology. depends upon the knowledge of the initiate of those immaterial forces and spiritual entities that affect matter and guide it (s.d

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ght of going through the gate but, after all, i'd had a lot of experience in handling men and little by little i won them, so that i really had a good time. i never lacked for fish to pack. a clean newspaper would find its way mysteriously on to my stool. they watched out for me in all kinds of ways and i would like again to point out that this had nothing, whatever, to do with me. i did not know the names of these men and women. i had never done them a kindness in my life, but they were just straight good to me and i have never forgotten it. i learnt to like them very much and we grew to be good friends. i never, however, learnt to like the sardines. i made up my mind that if i was going to be a packer i would make it financially worth while. i wanted money for the children, so i brought

he horoscope of the soul, as it is conditioned by the soul ray and not by the personality ray. enough has been given by me to enable astrologers, who are interested and of the new inclination, to work out the future from the angle of this new approach. astrology is a fundamental and most necessary science. a.a.b. knows nothing about astrology; she cannot even set up a chart nor could she tell you the names of the planets and the houses which they rule. i am, therefore, entirely responsible for all that appears in this and all my books, except, as before explained, the one book, the light of the soul. the fourth volume deals with the subject of healing, and with the bridging by the antahkarana of the gap which exists between the monad and the personality. it also gives the fourteen rules wh

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

, but only a concentrated radiating love. the use of the visualising faculty and of the creative imagination, plus a sense of deep and steadfast love, will keep the mind and the will in abeyance. i would emphasise the urgent necessity for complete silence and reticence in relation to all healing work. never let it be known by anyone that you are working in this manner, and never mention to anyone the names of those you are seeking to aid. do not discuss the patient under treatment even among yourselves. if this basic rule of silence is not kept, it will indicate that you are not yet ready for this work and should discontinue it. this injunction is far more important than you can realise; for speech and discussion not only tend to deflect and dissipate force, but violate a fundamental rule

spects, each related to the three divine aspects: 1. it relates life and form, spirit and matter the third aspect. 2. it governs the coherent integrative process which produces forms the second aspect. 3. it brings about the imbalance which results in the act of disintegration, thus overcoming form as far as the human being is concerned and brings this about in three phases to which we have given the names: a. restitution, resulting in the dissolution of the body and the return of its elements, atoms and cells, to their originating source. b. elimination, involving the same basic process in relation to the forces which have constituted the astral body and the mental vehicle. c. absorption, the mode whereby the human soul is integrated into its originating source, the overshadowing, univers

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

the science of the antahkarana is connected with the entire problem of energy, but peculiarly with the energy handled by the individual and with the forces by which the individual relates himself to other individuals or to groups. for the sake of clarity, we will give the name of a. energy: to all forces pouring into the individual form from whatever direction and source. to these major energies, the names of "sutratma" or "life thread" or "silver cord" have frequently been given. b. force: to all the energies which after due manipulation and concentration are projected by the individual or group in any direction and with many possible motives, some good and many selfish. 2. the science of the antahkarana, technically speaking and for group purpose, is especially the science of light manif

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ourselves on the back for your steadfastness, but also to the inactive members, to those likewise who of their own freewill dropped out, those whom perforce i myself had to drop, and those also who are functioning upon the other side of the veil. i have asked a.a.b. to send each of you a complete list of all who were in the earlier groups as well as those who were or are in the reorganised group. the names will be sent to you without comment and without addresses. i would ask you on one day each month the day of the full moon to sit down and mention each of these names of your co-disciples in the light, sending out light and love to one and all. this will strengthen the relation of you all to each other and it will also create an energy body an etheric body for the entire subjective group

of the soul. 7. then again repeat the mantram of unification, beginning "the sons of men are one" 8. standing, therefore, in the centre of the heart see the energy of your group brothers as the radiating spokes of a great wheel of light. this wheel has twenty-four spokes and at the centre of the wheel, like the hub of the wheel, can be found your master (d.k. then slowly with love, mention aloud the names of each of your group brothers, not omitting yourself. 9. then see this wheel as actively moving and scintillating, and thus serving humanity through its focussed radiation. this radiation is the radiation of love. all the above is purely symbolic but carried out as a visualisation process for some months consistently and consciously it will create a state of mind and of awareness which

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

world consciousness. the lord of pain has descended from his throne and is treading the ways of earth today, bringing distress, agony and terror to those who cannot interpret his ends, but bringing also a re-stimulation of the instinct to self-preservation which in its higher aspect is the instinct to immortality; it tends to focus humanity's attention upon the life aspect and not upon the form. the names of the lords of karma signify, symbolically and from the angle of their inner meaning, relationship, enlightenment, pain and return. ponder on this. they are all peculiarly active at this time, and in their activity lies the hope of humanity. ancient karmic events it is not my intention to explain or elaborate the subject of karma. this occult yet fundamentally exoteric theme, the law of

stablish helpful and friendly relations with them to the best of your ability. 7. find and keep a record also of the men and women of goodwill in your environment. be spiritually aggressive in this matter and go out to discover them. when you have found them, then be interested in what they are doing, and also endeavour to have them cooperate with you in your lines of activity. keep a register of the names and addresses of these people, adding also their capacities and functions if any, and thus build up a mailing list. you will then be aware of a group which can be depended upon to work in a spirit of goodwill and for world reconstruction. later, these lists can be amalgamated, if deemed desirable, and form a vast mailing list of people in every country who will work along these indicated

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

ificance of initiation in these brief expositions? do you see more clearly the growing beauty of the whole and the goodness of the purpose and the wisdom of the plan? do you realise more deeply that beauty, goodness and wisdom are not qualities, as their inadequate nomenclature would imply, but are great facts in manifestation? do you grasp the truth that they are not descriptive of deity but are the names of lives of a potency and activity of which men can as yet know nothing? some understanding of this must slowly seep into the mind and consciousness of each disciple as that mind becomes irradiated by soul light in the earlier stages, and later responds to the impact of energy coming from the spiritual triad. only when this is visioned, even if not understood, will the realisation come t

onsciousness until that consciousness becomes confirmed conviction and demonstrates as an immovable public opinion. this sense of synthesis is one of the things which the new esoteric schools will develop in their students and neophytes, for it will be the people trained interiorly in these schools who will be the builders of the new world and the trainers of future public opinion. the labels and the names whereby these schools may call themselves mean but little. many will proclaim themselves as esoteric schools and will communicate nothing of a truly esoteric nature. they will but attract to themselves the gullible and the foolish. there are many such functioning in this manner today. others may refrain from all outer indication of esoteric and occult training, and yet convey the needed

ster and the achievement of the individual aspirant. this was degenerating into a form of spiritual selfishness and separateness. 3. the teaching on the seven rays. the fact of the seven rays was well known to the heads of the theosophical society, was mentioned very abstractly and vaguely in the secret doctrine, and formed in an elementary form some of the teaching given in the esoteric section; the names of the rays were given, and some information as to their qualities, and the masters on the rays, was imparted but not much else. i have given out much information upon the subject and have endeavoured to show the importance of this teaching from the psychological angle, because the new psychology is in the making. if esoteric teaching is eventually to be public in its presentation, it wi

sness, or (if you like it better, though remembering ever that we are speaking and thinking in terms of symbols) in the planetary brain, find their feeble correspondence in the three points of sensitivity in the head of a disciple or initiate, that is, in the region of the pineal gland, the pituitary body and the carotid gland. these, as you know, are to be found within the areas to which we give the names the head centre, the ajna centre and the alta major centre. these correspondences are very real, even though functioning upon a minute scale; the initiate achieves his desired "perfecting" when the triad within his head is related, and love, will and intelligence are functioning in synthesis. here we find a relation to the spiritual triad and the three points in the council chamber which

orsaken me" the temple of solomon, the spiritual temple "not made with hands, eternal in the heavens" is no longer required; it has served its ancient purpose, and that which has been deemed eternal must disappear in the light of that to which eternity is only a phase of that which shall later be revealed. all that now remains for the initiate are the two points of living purpose to which we give the names of spirit-matter or life-appearance. the lesson ahead of the initiate is to realise the inner meaning (not the obvious and easily grasped meaning) that spirit is matter at its highest point, and matter is spirit at its lowest. this involves the free interplay of life-energy, consciously applied as the result of age-long processes, and matter-force, via the antahkarana. the "rainbow bridg

ALICE BAILEY THE LABOURS OF HERCULES

mer. we go forth conquering and to conquer, but we have to do it as the burdened disciple, bearing for others and serving. in canis major we have portrayed our future and a consummation, glorious beyond all present realization. were all religions and all scriptures of the world to be lost, and were there nothing left to us except the starry heavens, the story of the zodiac and the significance of the names of the various stars found in the different constellations, we should be able to retrace the history of man, recover the knowledge of our goal and learn the mode of its achievement- 43- the labours of hercules the lesson of the labor the whole of this story really signifies the lesson which is the first that all aspirants have to master, and one which it is impossible to learn until the

le with christ. connected with the sign cancer are three constellations: ursa major, ursa minor and argo. the common occidental names for the two former are the great bear and the little bear, but it is one of the mysteries of astronomy as to how the name "bear" came to be associated with either of these groups of stars, for in the chaldean, persian, indian and egyptian zodiacs, no bear is found. the names most commonly use are those of "the sheepfold, or "the flock of sheep" and an analysis of the hebrew and arabic names [91] for the stars found in these constellations will be found to prove the fact that the ancient names signify "the lesser flock "the sheepfold "the sheep, and "the ship. in the thirty-fourth chapter of ezekiel and in the tenth chapter of st. john, is much that has refer

AN INTRO TO STUDY OF THE KABALAH

of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, the great sea, the mother supernal, binah; and of the twenty-two occult forces of the nature of the universe symbolised by the three primary elements, the seven planets, and the twelve zodiacal influences of the heavens, which tincture human concerns through the path of our sun in its annual course. i have given the names and definitions of the thirty-two paths at the end of my edition of the" sepher yetzirah" now to show the close connection between the kabalah and orthodox judaism, we find the rabbis cataloguing the books of the old testament into a series of twenty-two (the letters) works to be read for the culture of spiritual life; this twenty-two they obtained from the thirty-nine books of the o.t

o ivd-ha-vv-ha, and so 10, 5, 6, 5 or 26 became 20, 6, 12, 6 or 44. by extension zain, z.7, became 1, 2, 3, 4, 5, 6 and 7 or 28; or 28 was regarded as 2 and 8 or 10. the tetragrammaton, jehovah 26 was also at times regarded as 2 and 6 or 8: so el shaddai, god almighty, al shdi, 1, 30, 300, 4, 10, was 345 and then 12 and then 3, a trinity. a quaint conceit was that of the change of the spelling of the names of abraham and sara: at first abram abrm and sarai shri, became abrhm and shrh: they were 100 and 90 years old and were sterile: now h, heh, was deemed of a fertile type, and so the letter h was added to abram, and the yod i, converted into an h of the name sarai. in the very old "sepher yetzirah" is found the allocation of letters to the planets; from this origin arose a system of desig

ed name, was a famous word of power; it was formed of three times 72 letters: the words of three verses, 19, 20 and 21 of exodus xiv. were taken: the separated letters of verse 19 were written down, then the letters of verse 20 in reverse order, then those of verse 21 in direct order: this gave 72 names read from above down, each of 3 letters: to each was added either al or ih, and so were formed the names of the 72 angels of the ladder of jacob which led from earth to heaven: these names were often placed on the obverse and reverse of medals or rolls of parchment to form 36 talismans. according to some kabalists both king david and king solomon were able to work wonders with kabalistic magical arts: the pentagram was called the seal of solomon, and the hexagram was called the shield of da

holy voices, upon the highest world; they concentrate into a divine conception, a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality, his god; and the jew named him--jehovah. by gradual stages of development, each farther from the source, there arise the powers and forces which have received the names of archangels, angels, planetary spirits, and the guardians of man; still farther from god, we obtain the human souls, which are as sparks of light, struck off from the insupportable light of divinity, which have been formulated into egoity to pass through a long series of changes and experiences by which they make the circuit of a universe; they endure every stage of existence, of separ

APOCRYPHON OF JOHN

saklas, and the third is samael. and he is impious in his arrogance which is in him. for he said 'i am god and there is no other god beside me' for he is ignorant of his strength, the place from which he had come "and the archons created seven powers for themselves, and the powers created for themselves six angels for each one until they became 365 angels. and these are the bodies belonging with the names: the first is athoth, a he has a sheep's face; the second is eloaiou, he has a donkey's face; the third is astaphaios, he has a hyena's face; the fourth is yao, he has a serpent's face with seven heads; the fifth is sabaoth, he has a dragon's face; the sixth is adonin, he had a monkey's face; the seventh is sabbede, he has a shining fire-face. this is the sevenness of the week "but yalta

d one, astraphaio; the fourth is lordship with the fourth one, yao; the fifth is kingdom with the fifth one, sabaoth; the sixth is envy with the sixth one, adonein; the seventh is understanding with the seventh one, sabbateon. and these have a firmament corresponding to each aeon-heaven. they were given names according to the glory which belongs to heaven for the destruction of the powers. and in the names which were given to them by their originator there was power. but the names which were given them according to the glory which belongs to heaven mean for them destruction and powerlessness. thus they have two names "and having created] everything, he organized according to the model of the first aeons which had come into being, so that he might create them like the indestructible ones. n

and they snatched life out of eve "and the chief archon seduced her and he begot in her two sons; the first and the second (are) eloim and yave. eloim has a bear-face and yave has a cat-face. the one is righteous but the other is unrighteous (yave is righteous but eloim is unrighteous) yave he set over the fire and the wind, and eloim he set over the water and the earth. and these he called with the names cain and abel with a view to deceive "now up to the present day, sexual intercourse continued due to the chief archon. and he planted sexual desire in her who belongs to adam. and he produced through intercourse the copies of the bodies, and he inspired them with his counterfeit spirit. the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 10 of 12 8/16/2006 5:17 p

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

requests are made specifically regarding the destruction of the enemy. various empowering mantras are recited to secure these acts, followed by more torma offerings and requests to fulfill these petitions. 1.6 praise and enlightened activities the performer then offers praise to tsiu marpo, including in this his iconographic description. he requests that tsiu marpo not violate his vow and invokes the names of key spiritual masters, for whose benefits he acts. these figures include padmasambhava as well as key geluk figures such as tsongkhapa (tsong kha pa blo bzang grags pa; 1357-1419) and the fifth dalai lama (ngag dbang blo bzang rgya mtsho; 1617-1682. 1.7 departing food and drink offerings the central ritual activities of offering and petition have been completed, and so a final series

liminary information on the tsiu marpo oracle, all of which confirms that it was a state-recognized position and was even involved in the selection of the dalai lamas.194 sir charles bell explains that the tsiu marpo oracle, along with the nechung oracle, was instrumental in discovering the thirteenth dalai lama: a former prime minister of tibet told me the story of the finding. ne-chung gave out the names of the young boy s father and mother, and the whereabouts of their house. sam-ye [tsiu marpo] made known that the mountain near the house was shaped like an elephant. that made a starting point for the council of priests who are responsible for discovering the right boy. such a council includes the pan-chen lama, if he is of age, and includes also fifteen or twenty other leading lamas.19

ne ber. this deity primarily belongs to the pantheon of the b n religion in tibet, which has not been a focus of this discussion. deriving from a twelfth-century text, gibson describes yangneber as a b n might demon who later became associated with samy. yangneber and tsiu marpo have similar origin stories as well, both having been princes of khotan.257 regardless of the minute variation between the names "yangleber" and "yangneber" i believe they are the same deity, with the former being the buddhist variant and the latter maintained in the b n tradition. a closer examination of might demons as they are perceived and shared between buddhist and b n textual lineages would further aid in this investigation. bellezza, in his work on oracles and b n texts, further explores the seven riders (

BLACK WITCHCRAFT

r copulate with the fallen angels, the watchers. it is beginning with the watchers that the balanced aspects of angelic and satanic magick are found it is the very atavistic depths in which this bloodline still rests deep within our psyche, along with the serpents and therion-atavisms within our flesh. the book of enoch, translated from the ethiopian by r.h. charles, in the 69th chapter, presents the names and therein sorcerous essence of the luciferian angels, who are the very foundation of the arte of magick. the mentioned watchers who descended again to earth were: samjaza, artaqifa, armen, kokabel, turael, rumjal, danjal, neqael, baraqel, armaros, batarjal, busasejal, hananel, turel, simapesiel, tumael, turel, rumael, and azazel. these are among the names of the chiefs of the watchers

BLAVATSKY H P ANTHROPOGENESIS

the fall[[footnote(s* see pliny, 4, c. 12; strabo, 10; herodotus, 7, c. 108; pausanias, 7, c. 4, etc[[vol. 2, page] 6 the secret doctrine. all this will be examined in the light of science and comparisons drawn from the scriptures of all the ancient nations, the bible included, as we proceed. meanwhile, before we turn to the anthropogenesis of the prehistoric races, it may be useful to agree upon the names to be given to the continents on which the four great races, which preceded our adamic race, were born, lived, and died. their archaic and esoteric names were many, and varied with the language of the nationality which mentioned them in its annals and scriptures. that which in the vendidad, for instance, is referred to as airyanem vaego (see bund. 79, 12) wherein was born the original zo

commentator kwoh p'oh, in the work called shan-hai-king "wonders by sea and land" a work which was written by the historiographer chung ku from engravings on nine urns made by the emperor yu (b.c. 2255, an interview is mentioned with men having two distinct faces on their heads, before and behind, monsters with bodies of goats and human faces, etc. gould, in his "mythical monsters" p. 27, giving the names of some authors on natural history, mentions shan-hai-king. according to kwoh p'oh (a.d. 276-324) this work was compiled three thousand years before his time, or at seven dynasties distance. yang sun of the ming dynasty (commencing a.d. 1368) states that it was compiled by kung chia and chung ku (as stated above. chung ku at the time of the last emperor of the hia dynasty, b.c. 1818, fea

[vol. 2, page] 63 who are the "flames? michael depends upon that of his creator and master. who the latter is, one may find out by carefully studying the allegory of the "war in heaven" with the astronomical key. as shown by bentley, the "war of the titans against the gods" in hesiod, and also the war of the asuras (or the tarakamaya) against the devas in puranic legend, are identical in all save the names. the aspects of the stars show (bentley taking the year 945 b.c. as the nearest date for such conjunction) that "all the planets, except saturn, were on the same side of the heavens as the sun and moon" and hence were his opponents. and yet it is saturn, or the jewish "moon-god" who is shown as prevailing, both by hesiod and moses, neither of whom was understood. thus it was that the rea

deva is a kind of spiritual being, and because the same word is used in ordinary parlance to mean god, it by no means follows that we have to worship thirty-three crores of gods" and he adds suggestively "these beings, as may be naturally inferred have a certain affinity with one of the three component upadhis (basic principles) into which we have divided man (vide theosophist, feb, 1887, et seq) the names of the deities of a certain mystic class change with every manvantara. thus the twelve great gods, jayas, created by brahma to assist him in the work of creation in the very beginning of the kalpa, and who, lost in samadhi, neglected to create- whereupon they were cursed to be repeatedly born in each manvantara till the seventh- are respectively called ajitas, tushitas, satyas, haris, va

s in it; and no fire as yet; because, with the ancients, the evolution of man, and the growth and development of his spiritual and physical senses, were subordinate to the evolution of the elements on the cosmic plane of this earth. all proceeds from prabhavapyaya, the evolution of the creative and sentient principles in the gods, and even of the so-called creative deity himself. this is found in the names and appellations given to vishnu in exoteric scriptures. as the protologos (the orphic, he is called purvaja "pregenetic" and then the other names connect him in their descending order more and more with matter. the following order on parallel lines may be found in the evolution of the elements and the senses; or in cosmic terrestrial "man" or "spirit" and mortal physical man- 1. ether

BLAVATSKY H P COSMOGENESIS

ult science "the deity is boundless and infinite expansion" says an occult axiom; and hence, as remarked, the name of brahma* there is a deep philosophy underlying the earliest worship in the world, that of the sun and of fire. of all the elements known to physical science, fire is the one that has ever eluded definite analysis. it is confidently asserted that[[footnote(s* in the rig veda we find the names brahmanaspati and brihaspati alternating and equivalent to each other. also see "brihad upanishad; brihaspati is a deity called "the father of the gods[[vol. 1, page] 121 the mystery of the fire. air is a mixture containing the gases oxygen and nitrogen. we view the universe and the earth as matter composed of definite chemical molecules. we speak of the primitive ten earths, endowing ea

umna, a nerve connecting the heart with the brahmarandra. the jiva breaks through the brahmarandra and goes to the region of the sun (suryamandala) through the solar rays. then it goes, through a dark spot in the sun, to paramapadha. the jiva is directed on its way by the supreme wisdom acquired by yoga* the jiva thus proceeds to paramapadha by the aid of athivahikas (bearers in transit, known by the names of archi-ahas. aditya, prajapati, etc. the archis here mentioned are certain pure souls, etc, etc (visishtadwaita catechism, by pundit bhashyacharya, f.t.s) no spirit except the "recorders (lipika) has ever crossed its forbidden line, nor will any do so until the day of the next pralaya, for it is the boundary that separates the finite- however infinite in man's sight- from the truly inf

parabrahmam; while in that of the trans-himalayan teachings it is- in the hierarchy of allegorical and metaphysical theogony "the mother" or abstract, ideal matter, mulaprakriti, the root of nature- from the metaphysical standpoint, a correlation of adi-bhuta, manifested in the logos, avalokiteshwara- and from the purely occult and[[footnote(s* this stanza is translated from the chinese text, and the names, as the equivalents of the original terms, are preserved. the real esoteric nomenclature cannot be given, as it would only confuse the reader. the brahmanical doctrine has no equivalent to these. vach seems, in many an aspect, to approach the chinese kwan-yin, but there is no regular worship of vach under this name in india, as there is of kwan-yin in china. no exoteric religious system

602, for an illustration. many are the soulless men among us, for the occurrence is found to take place in wicked materialists as well as in persons "who advance in holiness and never turn back (see ibid and also "isis" vol. ii, p. 369* this identity between the spirit and its material "double (in man it is the reverse) explains still better the confusion, alluded to already in this work, made in the names and individualities, as well as the numbers, of the rishis and the prajapatis; especially between those of the satyayuga and the mahabharatan period. it also throws additional light on what the secret doctrine teaches with regard to the root and the seed manus (see book ii "on the primitive manus of humanity. not only those progenitors of our mankind, but every human being, we are taught

the twelve great gods, and of the twelve signs of the zodiac. every detail almost in the christian dogma is borrowed from the heathens. semele, the wife of jupiter and mother of bacchus, the sun, is, according to nonnus, also "carried" or made to ascend to heaven after her death, where she presides between mars and venus, under the name of the queen of the world, or the universe[[panbasileia "at the names of which, as at the names of hathor, hecate, and other infernal goddesses "tremble all the demons[[semelen premousi daimones" this greek inscription on a small temple, reproduced on a stone that was found by somebody, and copied by montfaucon, as de mirville tells us (113, archaeologie de la vierge mere) informs us of the stupendous fact, that the magna mater of the old world was an impu

BLUE EQUINOX

s. vaughan robertus de fluctibus elias ashmole chau comte de chazal saturnus sigismund bacstrom dionysus molinos and recently: wolfgang von goethe friedrich nietzsche sir richard payne knight hargrave jennings sir richard francis burton karl kellner forlong dux eliphas l vi ludovicus rex bavari franz hartmann richard wagner cardinal rampolla ludwig von fischer papus (dr. encausse) the equinox 200 the names of women members are never divulged. it is not lawful here to disclose the name of any living chief. it was karl kellner who revived the exoteric organization of the o.t.o. and initiated the plan now happily complete of bringing all occult bodies again under one governance. the letters o.t.o. represent the words ordo templi orientis (order of the temple of the orient, or oriental templar

he savages of england wore clothes, it is only natural that this poor blind, globe-trotting hag should fail to understand caste. he utterly ignores the fact that it is the caste system which has preserved indian civilization. constantly conquered, india absorbs her conquerors. when the fool gets on to the spirituality, he is funnier than ever. on page 59, he gives a curiously imperfect account of the names of hindu sacred writings, and apologizes for himself in the following note .i trust there is no gross error in this paragraph; but very confusing explanations are given of the nomenclature of this literature. he then proceeds to criticise the contents of those books! it is incredible that any one can be such an ass as to write the stuff that one finds in this book. page after page of mis

as been troubled by those same thoughts, and learnt how to stop them in his own case. for one teacher who knows his subject at all, there are at least ten thousand who belch pious platitudes. i wish to name no names, but annie besant, prentice mulford, troward, ella wheeler wilcox, and so on, down.right down.to arthur edward waite, immediately occur to the mind. what does not occur to the mind is the names of people now living who know their subject from experience. the late swami vivekananda did know his. sabhapaty swami did so. sri parananda swami did so, and of course aboye ali these stands bhikkhu ananda metteyya. outside these, one can think of no one, except the very reticent rudolf steiner, who betrays practical acquaintance with the path. the way to discover whether a teacher knows

BOOK OF ENOCH

nd bind one-another with curses, so not to alter this plan, but to carry out this plan effectively" 6.5] then they all swore together and all bound one another with curses to it. 6.6] and they were, in all, two hundred and they came down on ardis, which is the summit of mount hermon. and they called the mountain hermon because on it they swore and bound one another with curses. 6.7] and these are the names of their leaders: semyaza, who was their leader, urakiba, ramiel, kokabiel, tamiel, ramiel, daniel, ezeqiel, baraqiel, asael, armaros, ananel, zaqiel, samsiel, satael, turiel, yomiel, araziel. 6.8] these are the leaders of the two hundred angels and of all the others with them. 7.1] and they took wives for themselves and everyone chose for himself one each. and they began to go into them

runaways then the afterlife in general. the watchers may have provided some type of visual display since enoch describes what he sees. the description at 22.2 is strange but compelling. the story of cain and abel is mentioned at 22.7 and in the next section the story of adam and eve is mentioned, at 32.6. so, these stories must have existed, in some form, even in enoch's time. 20.1] and these are the names of the holy angels who keep watch. 20.2] uriel, one of the holy angels; namely the holy angel of the spirits of men. 20.4] raguel, one of the holy angels; who takes vengeance on the world, and on the lights. 20.5] michael, one of the holy angels, namely the one put in charge of the best part of humankind, in charge of the nation. 20.6] saraqael, one of the holy angels; who is in charge o

ng to the width of their areas, and the day of their appearing. and how their revolutions produce lightning, and i saw their revolutions, according to the number of the angels, and how they keep faith with one another. 43.3] and i asked the angel, who went with me and showed me what is secret "what are these" 43.4] and he said to me "their likeness, the lord of spirits has shown to you; these are the names of the righteous who, dwell on the dry ground and believe in the name of the lord of spirits for ever and ever" 44.1] and other things i saw concerning lightning, how some of the stars rise and become lightning but cannot lose their form. the second parable (pages 64-73) here we are introduced to some new characters, there is the chosen one, or messiah, and the head of days or ancient of

see also 71.10) who appears in daniel 7:9-10 and seems to represent god. it is a bit confusing that enoch sees characters from the future. it may be that the watchers presented this to enoch as a theatrical drama so that he could see it and ask questions at the same time. it was no doubt a deliberate policy not to give actual names so that different readers in different eras would assume they new the names. when i read this, i think it obviously refers to jesus, but many ages had a chosen one. the number of righteousness (47.4, that is reached, may refer to the twelve times twelve thousand predicted to survive in the biblical book of revelations. sheol is mentioned at 51.1, it is the name for hell used in early times and it is also mentioned in the book of genesis and book of job, it means

BOOK OF BLACK SERPENT

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

ols of this work. it should never have been used for eating or any other purpose. as the operator of the aspersion exalts the water in prayers and blessings and then brings it low in aspersion, so does our creator sanctify and bless the rain which begins by the sun's days over the seas. so let it be that the aspersion brings a cleansing not of filth but of evil. the types of spirits. the qlipoth: the names of the servitors of the qliphothic rulers are expressed as the name of their ruler given in extensio, each name being the seed of a name of a subservient order; thus thamiel (thamal) is served by thadekiel, abraxiel, mahaziel, azazael and lufugiel and the rest of the crowns likewise in the same manner. the relationship between the archdaemons and the qliphoth is that the qliphoth rule on

BOOK OF DOOM

the power will be yours. 3.18. the structure of the o.a.i. is following the principles of the infernal hierarchy and so should all groups that are truly left path, small and large, from the top to the bottom. translator's note: the algolic spiritual hierarchy is somewhat reflected in the grimoire "the threefold coercion of hell by doctor johannes faust" translated into english by k.h.w. however, the names of the infernal spirits have been somewhat distorted in this german classic. the hierarchy of the o.a.i. is indeed following these ancient principles as shown in this chapter, and so is the hierarchy of all branches of the o.a.i. caput quartum: the infernal alphabet of doom part 1: letters from f through g 4.1. the first letter of the infernal alphabet is f; it is ruled by lucifer, who i

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ry. in virtually all instances (there were exceptions) the ultimate deity was equated with both masculine and feminine. broken down into a god and a goddess. this would seem most natural since everywhere in nature is found this duality. with the development of the craft, as we know it, there was also, as we have seen, this duality of a god and a goddess. deities' names as mentioned in lesson one, the names for the deities would vary depending upon locality. and not only locality. with the goddess, especially, the question of names could become quite involved. for example, a young man with problems in his love life might worship the goddess in her aspect of a beautiful young woman. yet a woman in childbirth might feel more at ease relating to the goddess as a more mature "middle-aged" femal

duality was complete. bo it was much more comfortable to pray to jesus, as the extension of god/supreme being, yet all the time knowing that there was the indefinable, the incomprehensible, beyond him. jesus and mary were the intermediaries. so in witchcraft; those we know as the god and the goddess are our intermediaries. different traditions use different names, as already mentioned. these are the names used for the "understandable forms" of the supreme power; the ultimate deity. they are the deities honored and worshipped in the witchcraft rites. the god and goddess of witchcraft a general complaint about christianity by witches is that there is the worship of the male deity to the exclusion of the female. in fact this is one of the main reasons for people (women especially) leaving ch

en of the gods with healing words and understanding lips, whose power reacheth to heaven. and isis came with her craft, whose mouth is full of the breath of life, whose spells chase pain away, whose word maketh the dead to live 'ra told her how he had been stung while out walking and isis said, tell me thy name, divine father, for the man shall live who is called by this name 'ra told her many of the names by which he was known, all the time growing weaker. isis, however, refused to heal him, repeating "that was not thy name that thou speakest unto me. oh tell it me, that the poison may depart; for he shall live whose name is named' finally ra gave isis his true name and she caused the poison to flow away; and she became 'the queen of the gods, she who knows ra and his true name. witchcraf

ke the altar candle and, moving round the altar, light the east candle from the altar candle. continue and light the south, west and north candles figure a. continue on back to the east then back to standing in front of the altar, and replace the altar candle (figure b. now, again concentrate your energies lesson four: getting started/ 43 44/ buckland's complete book of witchcraft 'you may insert the names of the deities you have chosen, if you wish. down your arm and finger and place the tip of your forefinger in the salt. say "salt is life. let this salt be pure and let it purify my life, as i use it in this rite, dedicated to the god and the goddess* in whom i believe" now take three pinches of the salt and drop them, one at a time, into the water. stir the water three times round, deos

ing with you" initiate "1 bring nothing but my true self, naked and unadorned" priestess "then i bid you enter this our circle of worship and magick" squire admits them to the circle. they stand just within, still in the east. priest and priestess move around to them; priest carrying the censer and priestess the salted water. priest "to enter this our sacred circle, i here duly consecrate you, in the names of the god and the goddess" if initiate is robed, the priestess opens the robe while the priest sprinkles and censes her, men closes it again. priest and priestess return to the altar, mowed by squire, initiate and maiden. priest and priestess stand in front of altar, while squire and maiden move round to far side, opposite, with initiate between them. they face priest and priestess. bel

BUDGE E

un-god af, who is in the form of a rain-headed man; he wears a disk upon his head, and stands within a shrine in the sektet boat, i.e, the boat in which the god travels p. 4 from noon to sunset. in front of the shrine in the boat stand the three deities, ap-uat, sa, and the "lady of the boat" who wears on her head a disk and horns. behind the shrine stand five gods, each having the head of a man; the names of the first four are heru-hekenu, ka-shu, i.e, the "double of shu" nehes, i.e, the "look-out" and hu, and the fifth is the steersman kherp. on the high prow of the sektet boat hangs an object which is said to be a carpet by some, and a reed mat by others, and on the side, near the curve of the prow, is an utchat. in front of the boat march- 1. the two goddesses maat, the one representin

t of tathenen, of horus [and of] the gods are with them" 2. nine large objects somewhat in the form of the hieroglyphic shems, which has the meaning of "follower" or "servant; unlike this sign, however, each of the nine objects is provided with a huge knife, and from the curved end of each is suspended a human head. m. maspero is undoubtedly correct in describing these as the servants of the god. the names of the nine servants are- 1. hetep-ta. 2. amen. 3. sesheta-baiu. 4. sekhen-khaibit. 5. neb-er-tcher. p. 167 6. mennu. 7. mathenu. 8. metrui. 9. peremu. of these gods it is said: click to view servants of the god ra [paragraph continues "those who are in this p. 168 picture are those who are on the path along which this god is towed, and they have their swathings before them in the form i

. tekait. 3. 4. khut-tuat. 5. tertneshen. 6. ap-shet. 7. ankhet, 8. shen-ten-amm. 9. 10. aat-aru. 11. nebt-uauau. 12. nebt-rekeh. above the uraei is a mutilated line of text, which, according to maspero's restoration, reads: p. 201 click to view. tekait. khut-tuat. click to view tertneshen. ap-shet. ankhet. shen-ten-amm. click to view. aat-aru. nebt-uauau. nebt-rekeh. p. 202 [paragraph continues "the names of the uraei who kindle fires for the god who is the governor of the tuat by means of the fire which is in their mouths. they swallow their flames after this god hath passed by them" the text which refers to them reads "those who are in this picture [are] in the tuat [and they have bodies of fire, and it is they who lighten the, darkness in the tuat for [osiris. by means of the flames of

gical formul, and shall not pass through their flames" 2. nine bearded gods, who stand upright; each holds the symbol of "life" in his right hand, and a staff, the upper portion of which is in the form of a wriggling snake, in the left hand. these gods are under the direction of a god in mummied form, whose name, or description, is heru-her-she-tuati, i.e "horus who is over the lakes in the tuat" the names of the nine gods are- 1. sekhti. 2. am-sekhet-f. 3. nehebeti. 4. tchamuti. 5. neb-aatti. 6. heq-neteru-f. p. 204 click to view sekhti. am-sekhet-f. nehebeti. tchamuti. neb-aatt.i p. 205 click to view heq-neteru-f. pan-ari. teser-ari. aha-sekhet. heru-her-she-tuat.i p. 206 7. pan-ari. 8. teser-ari. 9. aha-sekhet. next: chapter x. the tenth division of the tuat, which is called metet-qa-ut

a line of text, which reads: p. 215 [paragraph continues"[this is] the hidden circle of amentet, where kheper uniteth himself to the form of ra, and where the gods, and the spirits, and the dead hasten) in the hidden forms of akert. if a copy of these things be made according to the figures which are depicted on the east of the hidden chamber of the tuat, and if [a man] knoweth it, together with the names [of the gods, he shall journey round about and shall pass through the tuat, and he shall not be turned back from making himself a companion of ra" in the upper register are- 1. the god pankhi, who holds an ankh in his right hand, and a sceptre in his left. 2. a beetle, called kheper-ankh, apparently pushing along a zone of sand, or perhaps entering the horizon. the text which refers to t

CASE PAUL F THE BOOK OF TOKENS

ng in my will, continueth in my will, and by my will cometh at last to its appointed end. than this, indeed, there is no other will in all the universe, yet in it do all creatures have a part. 6 from my substance all things derive their substance, and all that hath form is built from my four-fold elemental manifestation. four are the subtle principles which the wise conceal from the uninitiate by the names: fire, water, air, and earth. in endless variety of mixture and proportion, directed by my will, these mingle together for the production of forms. they are transmutations of a single essence, and from their mingling are brought forth all things. watching thus the multiplicity of existences proceeding from my single essence, i understand them in all their relations. i perceive that their

ponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee my superior nature, the crown of primal will wherein i have my supreme abode. hearken now, while i expound the mystery of mine inferior nature, which standeth in the

or my regard by mine unfathomable power of self-reflection. this power the secret wisdom calleth the mother. it is the power of understanding, the power also of the elohim, for in binah are the elohim enthroned, and their thrones are set in her. mine are the thrones, mine the powers of the elohim, and i, whom men adore as father, am known also to the wise as the great mother in whose name are hid the names of the father and the son. 4 this name is the sharp sword whereby the one that i am divideth itself into the many. from binah this sharp sword proceedeth, and by its separative force i cleave asunder mine own unity dividing myself into two, the father and the mother [76] z a i n this thou mayest discern in zain; whose beginning is the sword of separation, whose middle is the paternal yod

im, a l h i m, and it is said also to be the seat of those cosmic powers named aralim, a r a l i m "thrones. qabalistically, the thrones are twelve because a r a l i m adds up to 282, and the digits of this number reduce to 12. these are the thrones of the breath of lives because 282, the number of aralim, is also the number of ruach chaiim, r v ch ch i i m "breath of lives" in whose name are hid the names of the father and the son" refers to the word binah, b i n h, composed of the letters forming the divine name jah, i h, which is [79] t h e book o f t o k e n s referred to chokmah, also called the father, combined with the letters forming the name ben, b n, referred to tiphareth, also called the son. as it is written "the mother concealeth the power of the father, and manifested that po

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

the old festivals to bring fertility to land and people, but most of their magick was done by firelight or the light of smoking tallow candles in a cramped living room or in muddy fields. it is a serious mistake to regard informal spells as inferior to the kind of magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all o

ht, circle of healing, protect me within and aid this my working* empower the dried herbs by mixing them in a mortar and pestle with a few drops of laurel or eucalyptus essential oil- these are also good for viral infections. as you mix, chant a mantra, such as: heal and restore, strength once more. if you are working as a group, one person should mix the herbs on the altar while the others chant the names of healing deities (see page 77) in ever-rising intensity and pitch, for example: brighid, ganga, hermes, thoth, hygeia, panacea, sulis, iduna! as you do so, you raise a cone of healing energies over the mortar and pestle, breathing in life from the living fruits and flowers and projecting it as blue healing light that may be mingled with the green of the herbs. you can adapt the chant i

favourite flower essences, coloured bottles containing empowered water and small crystals or glass nuggets. you could also collect twigs or small carved artefacts from healing trees, such as ash, olive, rowan, palm and aspen (see page 139 for details of incenses and page 128 for information on oils) on the table in front of the candle you could keep a special healing book in which you could write the names of people or places you know who need healing. these could include pets, a hospital or hospice with which you have connections, sanctuaries for injured creatures, threatened species and places. it is better to have this separate, rather than as part of your book of shadows, but if you prefer you can use your book of shadows for both areas of work. you might also like to keep a special 'l

ou know who need healing. these could include pets, a hospital or hospice with which you have connections, sanctuaries for injured creatures, threatened species and places. it is better to have this separate, rather than as part of your book of shadows, but if you prefer you can use your book of shadows for both areas of work. you might also like to keep a special 'loving connections' section for the names of friends or family members who are away from home and may be feeling lonely, and also anyone from whom you are estranged. a bound journal with blank pages is good for this kind of work or you could buy a leather loose-leaf binder and insert blank pages with dates. if you work in a group, one member can be responsible for regularly updating the book. a ritual for creating healing magick

good for this kind of work or you could buy a leather loose-leaf binder and insert blank pages with dates. if you work in a group, one member can be responsible for regularly updating the book. a ritual for creating healing magick each evening or morning- or whenever you have time- light your healing candle and hold one of your special crystals and your crystal sphere or pendulum and focus on of the names in your book, sending the candlelight reflected though the crystal to wherever it is needed. the traditional healing hour is ten o' clock at night, but what is more important is that the time is one where you can be quiet and are not pressurised by other demands. begin by holding a healing crystal and focusing the energies through the candle flame; you can then extend this ritual for spe

CHRONOLOGIA RORISPERGIUS

ntaining an exegesis based on the 22 letters of the hebrew alphabet as the source of existence. the 2nd part, sod ha-merkavah("secret of the divine chariot, deals with the secrets of angels, the holy throne, the chariot, the divine voice which speaks to prophets, the divine glory revealed, and the ways of revelation and prophecy in general. sefer ha-shem("the book of the holy name, an exegesis of the names of god and, with hokhmah ha-nefesh, an analysis of ways by which connections are established between the soul and the divine world, together make up the 3rd part of sodei razayya. part 4 is a commentary on sefer yezirah containing detailed instructions for the creation of a golem. commentary on the sefer yetzirah called "pe'ullah ha-yetsirah("practice or practical application of. sefer h

m the university of giessen for his hermetic tract parergi philosophici speculum. 1624 stolcius's viridarium chymicum. antonio de andrade a missionary,first european to reach tibet from india, arriving in the town of tsaparang, on the banks of the langchen khambab river. 1624-1701 helvetius 1624-1704 jane leade. philadelphian society. 1625-1697 rabbi moshe zacuto -shorshei hashemoth- the roots of the names 1625 musaeum hermeticum. jacques gaffarel, enthusiast of hebrew and occultism, defends and dedicates to richelieu his abdita divinae cabalae mysteria. heinrich nollius proposes the formation of a society called rotae celestae(keepers of the celestial wheel) 1626-32 stephen cacella and john cabral visited gyantse and shigatse. there does exist a country, very famous here, which is called

COLLIER IRENE CHINESE MYTHOLOGY

dynasty was unique in its approach and accomplishments. since each ruling family came into power in a period of upheaval, the dates of each dynasty are only approximate, and are strongly debated by chinese scholars old and new. the major dynasties and their dates are listed on page 12. in addition to the diversity of opinion regarding dates in chinese history, there are many systems for spelling the names of the chinese dynasties and other chinese words. in the interest of making this text easy for students of all nationalities to follow, we have attempted to use the easiest pronunciation for dynasties, names, and places. in some cases, we have kept the traditional and familiar transliterations of chinese words that appear in older books. in other cases, we have used the pinyin system, wh

COSIMANO CHARLES ELEMENTARY PSIONICS

e know, can take many forms, all of them bad (sorry about that) so you should be certain to use for a witness sample something from someone who you know is emanating the type of love you wish to examine. failing that, it is possible to use the word "love" written on a piece of paper as a witness. put that piece of paper in the witness can and get a rate for it. now take a piece of paper and write the names of persons x and y on it and place that in the can as well. now try the stick plate. if the relationship between the two fulfills the idea placed in the system by the witness you should get a stick on the pad. if you do not it can mean a number of things. first, you may have a totally different idea of what constitutes love than the couple in question. thus you may have the right answer

COVENANT OF SAMYAZA

of demiurge, and elevate man unto the heights, to be as gods, as satanael had promised, and to dwell with them in building civilization. for we brought with us the knowledge and secrets of kosmos and earth, as may be useful to man through the gift which satanael had imparted. as we bequeathed the daimonic seed unto man through his daughters, that he may be bred upward unto godhood. now these are the names of the chiefs of the watchers: first i, samyaza, then arstikapha, armen, kakabael, turel, rumyel, danyal, kael, barakel, azazal, armers, bataryal, basasael, ananel, turyal, simapiseel, yetarel, tumael, tarel, rumel, azazyel. and we took wives who begat the gibborim, elevating the race of man with daimonic seed. these gibborim were of great stature, and were the heroes, the mighty and ren

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

-fold way. it lies between the spheres of the sun and mars, and divides the adept from the master/mistress. it is the gate to the gods within us and the gods withogo introduction to the 21st century edition t is now ten years since the first edition of this book was produced against all the odds. the publishers of my earlier books refused to even contemplate the publication of this one because of the names it named and because the agenda for global dictatorship that it reveals was far beyond the absorption or credibility threshold of their 'new age' minds. the horizon was filled with disappearing backsides and clouds of dust, and, for all i know, they may still be running. or, given how successful this book and subsequent ones have been, maybe they have learned a big, big lesson. running a

gent and manager for banks, railways, arms manufacturers, and corporations of all kinds. from this came branches of the company which were given many different names to hide the extent of rothschild influence, power, and infiltration. this is very much how the financial system operates today, with a few at the centre using endless different fronts and names for the same organisation. just look at the names above the shops in the average city centre; if you look at who actually owns them, you will find it is the same few groups. you also find this with the apparently paper power 41 different soap powders and other products in the supermarkets. in america, the rothschild empire was represented by companies like kuhn, loeb, and co and it is likely, according to some researchers, that us compa

the foundations; history books are being funded which keep the truth from the people. the reece committee discovered that the carnegie endowment for international peace was promoting war and the foundations were presenting the united nations as the base for a socialist-communist coalition. all these findings came from an official congressional committee.4 this is still happening today and behind the names all these major foundations, including ford and carnegie, are controlled by the rockefeller family. the ford foundation came in for especially strong criticism. it gave a billion dollars to the cause of 'education' and a million dollars to the council on foreign relations. the foundations are another arm of global manipulation. norman dodd was the reece committee's director of research a

was funded by the house of rothschild while he was british chancellor of the exchequer in the mid 1800s and his closest friend was nathaniel rothschild. when randolph churchill died, he was in debt to the rothschilds to the tune of some 65,000.12 winston, too, was in debt to them and he was a good friend of lord victor rothschild and the rothschild's arch manipulator in america, bernard baruch.13 the names of rothschild and churchill continue to crop up together today. in 1995, some of churchill's papers and speeches were controversially sold by his family to the 106 .and the truth shall set you free national heritage memorial fund for 12,500,000, thanks to money acquired from the national lottery. the chairman of the national heritage memorial fund, which agreed to buy the papers for such

ts about the covert manoeuvrings and he asked some very pertinent questions in the house of commons, while most of the other mps were, as usual, easy prey for the manipulation. in a statement from brixton prison to the speaker and members of the house of commons, ramsey claimed to have uncovered nearly thirty organisations which were working in britain to bring about what i call the elite agenda. the names that interconnected and controlled these organisations were, according to ramsey: professor harold j. laski (fabian society and labour party, israel moses sieff, professor herman levy, victor gollancz, d.n. pritt mp, and g.r. strauss mp. notably, given what would later unfold as the european community, he said his investigations had unearthed a plot to bring about a federal europe. that

DAVID ICKE CHILDREN OF THE MATRIX

he romans from a word meaning "genuine ones) with their centre in cologne. peoples of the former sumer empire moved into europe over many centuries by land. as they travelled they were known by different names in different regions. once more the changing names have obscured the fact that they were the same peoples from the former sumer empire and even further back to atlantis and lemuria. some of the names by which these former sumerian peoples were known are the scythians (saca, sacki, sacksen, saxon, goths (gauls, and cimmerians. the angles and the saxons, who combined to form the anglo-saxons, once again had the same origin, the aryan race from sumer and its empire.2" this exodus into europe included the people called the sicambrian franks. interestingly these franks also claimed to hav

ed within the illuminati satanic network for most of his life. i give more detail about his background later. phillip told me that the key "nefilim" bloodline is blood brothers 83 connected to a figure called aeneas, the alleged head of the roman empire through his descendants, romulus and remus. the latter are code names for the bloodline and not real people and that may be the same with aeneas. the names "noah" and "king david" are also used as codes for the bloodline, but they did not exist in the way they are depicted and portrayed. the legends of aeneas fit with the codes and themes of the illuminati bloodlines, including his association with troy. aeneas is said to have been born in troy, the city so sacred to the merovingians and the knights templar. in the hymn to aphrodite, the go

tions for myths and legends throughout the former sumer empire and later entered the texts that became the bible. you are going to be hit by a stream of names, symbols, and connections in this chapter. you might get a headache in the next few minutes, but understanding how different names and titles refer to the same people can unlock so many mysteries. the themes running through this chapter and the names, titles, and symbols i will introduce, are (a) the battle between the "nordics" and the reptilians or serpent cult (b) the interbreeding between the nordic and reptilian bloodlines; and (c) the fundamental importance of the goddess to the reptilians. l.a. waddell first began the dragon queens 151 to see the connections between apparently unconnected people and events during his early day

t king of troy in homer's iliad. thor was known as dan and from this same root you get danube and danmark, the danish spelling for denmark. the name relates to the danaans, who originated in atlantis. the british israelite movement claims that the "lost tribes of israel, especially the tribe of dan, moved out of the middle east and settled in the british isles and europe. this, they claim, led to the names danube and danmark and therefore makes the british, and their genetic kin, god's "chosen people. they have, however, completely lost the plot, i would suggest, not least because they are obsessed with the idea that the bible is accurate. it is not! the edda says that thor (dan) and his aryans went from europe in the first place to settle in turkey and mesopotamia and found the civilisati

of the set and serpent worshippers of ancient egypt. muslims refer to turkey/asia minor as rum, and romania is the traditional centre for the vampire legends. fascinating, then, that romulus and remus, the mythical founders of rome, were said to have been "wolf-suckled" and this is symbolic of the mother-son cult (goddess worship) of the wolf-tribe of the roms with its associated serpent worship. the names romulus and remus came from an ancient female clan called the etruscan gens romulia, the real founders of rome. again the female. mother mary is el, the "dragon queen" it is no surprise, given its origins in babylon, that the roman church would so emphasise the importance of "mary, the goddess figure, and its version of el or queen semiramis. el was also known as "may" or "mother may" an

DAVID ICKE THE BIGGEST SECRET

ther study of 150american women from genetic lines going back to europe, africa and the middle east,together with aborigines from australia and new guinea, concluded that they had thesame female ancestor who lived in africa between 140,000 and 290,000 years ago.8personally i think the human race was seeded by many sources; not just the annunaki.the sumerian tablets and later akkadian stories give the names and hierarchy ofthe anunnaki. they call the father of the gods, an, a word that means heaven.our father who art in heaven? an, or anu to the akkadians, stayed mostly inheaven with his wife, antu, and he made only rare visits to the planet they callede.ri.du (home in the faraway built, a word which evolved into earth. or at leastthat is the zecharia sitchin translation. the descriptions c

e thecreator, particularly the male aspects of the creative force. he who is the light ofthe world. this knowledge of the sun will be a common theme throughout the rest ofthis book as we journey through history to the present day. it does, however, make thedecoding of history a little more complex because the ancients would constantly usesun and astrological symbolism in their stories and some of the names for their godswould be used to symbolise the sun and the planets. working out what is literal andwhat is symbolic is a considerable challenge. i also think that the term sun god hasbeen used to symbolise the extraterrestrials and their crossbreeds, who were said in theancient texts to have faces which shone like the sun- the shining ones. imagine thepower you would have to advance an age

ces and the gothic came from the aryans. ancient depictions of aryan kingsin cilicia have them wearing the gothic style of dress. the name of keswick itself meansabode of the kes- the cassi or khatti clan of the hittites- and the county ofcumberland has evolved throughnames like cymry and cumbersfrom its origin, sumer. the termaryan comes from a phoenicianword, arri, meaning noble one.thus we get the names sum-arianand aristocracy or arian-stock-racy. the lion has always beena major symbol through the agesbecause it was an aryan symbol forthe sun and was often placed at theentrances to temples and sacredplaces. hence the lion-bodiedsphinx which also relates to theastrological sign of leo, againconsidered in astrology to be thesign ruled by the sun. the wholefoundation of british culture an

most secret information to initiates. the cabala is the esoteric streamof what is called judaism, which in fact is a front for the babylonian brotherhood, as isthe v atican. the cabala is the secret knowledge hidden in codes within the oldtestament and other texts. judaism is the literal interpretation of it. this is a techniqueyou can see in all the religions. an example of the levite coding is the names of thefive scribes, garia, dabria, tzelemia, echanu and azrel, in the second book of esdrasor ezra. the names and their true meanings are:garia: marks which ancient scribes used to indicate that the text is either defectiveor has another meaning.dabria: words comprising a phrase or text.tzelemia: figures, something figured, or indicated in an obscure manner.echanu: something which has be

alls came tumbling down. in the story of noah, seven pairs of each animal go into theark and seven pairs of each type of bird. there are seven days between the prediction of thedeluge and the rain and seven days between the sending of the doves. the ark comes torest on the 17th day of the seventh month, noah leaves the ark on the 27th day, and afterthe flood he begins his seventh century. many of the names for the symbolic deities, suchas abraxas of the gnostics and serapis of greece have seven letters. then there is 40.adam enters paradise when he is 40 years old; eve follows 40 years later; during the greatflood it rains for 40 days and 40 nights; seth is carried away by angels when he is 40 andis not seen for 40 days; moses is 40 when he goes to midian and he stays for 40 years;joseph i

DEITUS

h respect and consideration. satanism also encourages the development of a healthy intellect. nothing should be accepted without question; all things must be put to the test. satanists are not devil-worshippers. there is, in fact, no form of worship in satanic ritual. since all gods are created by man, satanists refuse to treat their creations as superior to themselves. the satanist may call upon the names of various gods, and may even treat them as his equals, but he recognizes that they exist to serve him. the satanist is his own god and his own redeemer. just as he knows that there is no other god beyond himself, he knows that it is useless to pray for the things that he wants. he is ultimately responsible for his own success or failure. he must work hard and strive for the things which

DEMONIC BIBLE

ons of this one true god. the development of monotheism and mysticism occurred simultaneously among the egyptians and israelites. taken alone, the cabala is purely a mystical system but it lent itself well to magical application. words held the power to change reality and names compelled obedience from elemental beings. grimoires, or books of ceremonial magic based on cabalistic belief, cataloged the names and sigils of countless demons over which it was said the magician could exercise power. many of these books were attributed to biblical figures such as solomon, moses, or enoch. the enochian system of magic adopted by the golden dawn was based on the enochian evocation of dr. john dee. dee, an elizabethan astrologer and magician, working with another man, edward kelly, produced a series

estess leave the ritual chamber. concerning the gods the demonic bible adopts the classical names which various cultures have given to the dark god or dark goddess through history. it should be understood by the practitioner that these names are used as symbolic archetypes for the powers invoked and that the rituals are performed in a particular order which corresponds with other magical systems. the names invoked do not necessarily represent unique beings. a careful study of the names for the dark lord will reveal that most are simply titles or designations much as a ruler may be called king, lord, emperor, your highness, your honor, etc. satan is a title which means literally adversary. lucifer is latin for light bearer. in hebrew, belial means wicked one. these names, and many of the ot

rsary. lucifer is latin for light bearer. in hebrew, belial means wicked one. these names, and many of the others, are titles given to the dark god or dark goddess. the original and true name for the devil is that used by the ancient sumerians. in her original form, the devil is female. she is the ancient one, the serpent of chaos, tiamat, mother of the gods and the abominations of chaos. most of the names for the devil are titles of honor addressed to her. the devil is thought of as masculine in form because centuries of christian dogma converted the dark goddess/female serpent into a dark god/masculine dragon. while most of the names for the devil are simply titles, some are actual names such as astaroth, kali, and lillith. in studying the names for the devil you will find that most can

prophets of every major religion were magicians, practitioners of the black arts, and lovers of the dark goddess. from all that i have written in this and the preceding sections, you may realize that the rituals of the demonic bible contain several fallacies. i have said that the devil is female, not male. how then can a man become the devil incarnate if the devil is female? i have also said that the names satan, lucifer, belial, etc. are titles for the dark goddess. how can the magician cross the gate of satan or the gate of lucifer? i have said that the key to understanding deitus is the realization that man is a god and yet the first ritual of the demonic bible is a renunciation of all gods. there are many apparent fallacies in the demonic bible. i came to realize the fallacies after ma

allacies in the demonic bible. i came to realize the fallacies after many years of performing the rituals. i have left the rituals as they are, however, for the benefit of the novice practitioner. just as a child learns to call a creature cat then later learns it is not a cat but a feline, so will the magician who performs the rituals of the demonic bible begin by renouncing all gods; then invoke the names of all the gods; realize that there are no gods; then declare himself a god; and finally renounce himself. i have left the rituals in the form that i myself performed them. the experienced magician may find some of the rituals trivial for he will have already progressed somewhat along the path through other rituals he has performed. together the rituals of the demonic bible form a comple

DIABOLUS

with red was often considered to be of set, as red was the color commonly associated with fire and aggression. apep and his/its brood have been referred to as children of rebellion 2 and were opponents to the sun god. while set has been considered for being a beneficial god, his darker side lays foundations of power and awe, from which lived on even beyond his name being denounced and demonized. the names of the form of set as apep are indeed many, some of which are saatet-ta (darkener of the earth, hau-hra (backward face, tutu (doubly evil one, hemhemti (devourer, all of which describe the storm demon who is called also kharebutu the fourfold fiend. in the gnosis of set who overcame the serpent for apep to become him presents a powerful gnosis for the aspiring sorcerer. apep also bore th

and perception. then he was wroth with the pearl which he had created, wherefore he cast it away: and from the crash of it were produced the mountains, and from the clang of it the sand-hills, and from its smoke the heavens. then god ascended into heaven, and condensed the heavens, and fixed them without supports, and enclosed the earth. then he took the pen in his hands, and began to write down the names of all his creatures. from his essence and light he created six gods, whose creation was as one lighteth a lamp from another lamp. the black book while the foundations of iblis differ from culture to culture, there is a specific correlation of the essence of azazel, being fire. while melek ta us is the chief angel over all he is considered to be created of a higher intellect than the oth

DION FORTUNE CEREMONIAL MAGIC UNVEILED

always been the custom of the "golden dawn" to wrap itself in the utmost secrecy. to a certain extent this secrecy is unquestionably necessary, for many eminent people have at different times belonged to the order, and they would not have dared to have done so if they could not have been sure of preserving the secret of their interest in matters occult. consequently the strict secrecy concerning the names of members and the places of meeting was and always will be essential. secrecy is also necessary concerning initiation rites if they are to be psychologically effective; for they should have an element of surprise for the candidate; and the possession of their secrets, from which the rest of the world is excluded, builds up a group mind out of the pooled mentalities of the initiated bret

DION FORTUNE MYSTICAL QABALA

s of power, and also of talismanic magic and the tarot system of divination. it is for this reason that it is said of the "barbarous names of evocation" that not so much as a letter may be changed, for these names are formulae based on the hebrew alphabet, which is the sacred language of the west as sanskrit is the sacred language of the east. in hebrew, moreover, each letter is also a number, so the names are numerical formulae; a most intricate system of metaphysical mathematics, called gematria, is based on this principle. there are aspects of gematria which i, at the present stage of my knowledge at any rate, consider debased and idle, being the accretions of superstition, but the basic idea of the system of cosmic mathematics unquestionably enshrines great truths and contains great po

aspects of gematria which i, at the present stage of my knowledge at any rate, consider debased and idle, being the accretions of superstition, but the basic idea of the system of cosmic mathematics unquestionably enshrines great truths and contains great possibilities. using this system, it is possible to unravel the relationships of all manner of cosmic factors if the correct hebrew spelling of the names of power is known, for these names were formulated in accordance with the principles of gematria, and therefore gematria supplies the key to them. but this aspect of our subject, fascinating as it is, we cannot enter upon now. 5. in the archetypal world of atziluth there are assigned to the ten sephiroth ten forms of the divine name. anyone who has read the bible cannot fail to have obse

e are not literary devices to avoid needless repetition, but are exact metaphysical terms, and according to the name used we know the aspect of divine force in question and the plane on which it is functioning. 6. in the world of briah it is held that the mighty archangels carry out the mandates of god and give them expression, and assigned to the sephirothic spheres on the tree in this world are the names of these ten mighty spirits [page 64] mystical qabala page 43 7. in yetzirah it is the choirs of angels, innumerable in their concourse, who carry out the divine commands; and these also are assigned to their sephirothic spheres, thus enabling us to know their mode and level of function. 8. in assiah, as we have already noted, certain natural centres of force are given similar correspond

ny riddles that at first appeared insoluble, and the exercise is a fascinating one. when used thus the tree is peculiarly valuable, because its diagrammatic form causes things to be seen in relation to each other, thus causing them to throw light upon each other. 15. in order to manipulate the psychic aspect of the tree and its paths the occultist uses images, because it is by means of images and the names that evoke them that vision is formulated. he associates with each sephirah a primary symbol, which is called its magical image. secondly, he associates with it in his mind a geometrical form which, in various ways, embodies its characteristics, and when he composes symbols he uses that form as the basis. for instance, geburah, mars, the fifth sephirab, has assigned to it a pentagon or f

ratic text.-this consists of the description of the sphere or path given in the sepher yetzirah, or book of formations. the translation i have used is that of wynn westcott. 10. these descriptions are exceedingly cryptic, but they will from time to time yield a flash of inspiration, and undoubtedly contain the essence of the qabalistic philosophy. 11. section 5. descriptive titles -a catalogue of the names that have been applied to that particular sephirah in the rabbinical literature. these throw great light on the subject and are also useful to the student for purposes of reference when tracing out the ideas associated with a particular sephirah. 12. section 6. the names of power assigned to each sephira -the god-name represents the most spiritual form of the force and is conceived of as

DION FORTUNE PSYCHIC SELF DEFENSE

istence, developed, and multiplied their kind. they appear as dreams and hallucinations, and may produce a considerable degree of objective phenomena, such as noise, deposit of slime or blood, balls of light, and, above all, stenches of an amazing pungency. the ten divine emanations are personified as archangels, and the ten infernal emanations are personified as archdemons. it is these which are the names of power in magic. each sephira, then, has its obverse side in the corresponding qlippottic demon. the initiated adept always gains control over the demonic force before he attempts to utilise the angelic force which, by the appropriated means, can be contacted in each sephira. if he does not do so, he contacts them both simultaneously. moreover, the planets, the elements and the signs o

nds without their consent, is an unwarrantable intrusion upon their freewill and a crime against the integrity of the soul. how can we judge the intimate spiritual needs of another, especially if that other has not elected to confide in us? what right have we to invade his spiritual privacy and thrust our tampering fingers into the wheels of his innermost being? it is so common a practice to send the names of people to healing circles with a request 64 of 103 that they should be concentrated upon, without taking the preliminary precaution of asking their permission, that i have heard it announced from the platform of a large spiritualist public meeting that only those cases could be taken up which gave their written consent. fortunately for all concerned, the proceedings at such "healing c

o me that the highly-coloured humanitarianism with which certain sections of the movement are soaked is not an ornament "by their fruits ye shall know 100 of 103 them" such fruits of this as i have seen have appeared to me to be somewhat over-ripe. the finest minds in occultism are totally unknown outside their own orders. a very common clause in initiation oaths binds the candidate not to reveal the names of his fellow members. if this oath were broken, the general public would get some surprises. occultism not being in good repute with the general public, men in public positions cannot afford to have their names associated with it; their interest is therefore carefully concealed, and they only speak of it to those upon whose sympathy and discretion they can count. those who know what to

r, however, can pick them out readily. anyone who is accustomed to the analysis of literary style can detect the regular reader of the bible. anyone who knows the occult rituals will detect their flavour in the literary or oratorical style of a man who is habituated to their use. perhaps at this length of time i may be forgiven if i break the oath of the mysteries that binds to secrecy concerning the names of initiates and suggest that the key to the bacon-shakespeare controversy may lie in the fact that bacon and shakespeare were members of the same order? conclusion in the preceding pages i have endeavoured to discharge a difficult task, one that it is almost impossible to discharge satisfactorily. limitations of space prevent me from explaining my concepts step by step and offering proo

DONALDTYSON AIQBEKER

e left; and so on. which of the three letters in a cell was intended by these graphic symbols was indicated by means of dots place at the tops of the angles. one dot meant the letter on the right, two dots the letter in the middle, and three dots the letter on the left side of the cell in question. when these angles of the grid were combined, it was possible to produce elegant sigils representing the names of gods, angels, spirits or demons. in the example provided in the illustration at the top of this page, which was given by cornelius agrippa in book iii, chapter xxx of his three books of occult philosophy, the name of the archangel michael has been converted into angles on the aiq beker grid, and these angles have been combined to yield the attractive sigil inside the circle. in modern

DONALDTYSON CORONZON

the name of each aethyr is inserted into the first sentence of this invocation to differentiate it. the name of the tenth aethyr is zax. it is unique in that it is associated with the spirit names that lie upon the black cross of the great tablet of the watchtowers. all the other aethyrs are linked to spirit names that appear within one of the four watchtowers on the quarters of the great table- the names linked with zax lie outside the watchtowers. they are lexarph, comanan and tabitom. it is interesting that this particular air rules over the nation of germany, in view of the attempt by the nazis to exterminate the jews during the second world war. in 1909, while on a walking tour of algeria in northern africa, crowley took up a project he had begun in 1900 in mexico- the invocation of

f water from the pure springs of paradise, that i may quench my thirst (the scribe refused) sprinkle water upon my head. i can hardly go on (this last was spoken from the triangle in the natural voice of the frater, which choronzon again simulated. but he did not succeed in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred

dom of the son, and torn off his phallus; but against the kingdom of the holy ghost shall i strive and not prevail. the three slain doves are my threefold blasphemy against him; but their blood shall make fertile the sand, and i writhe in blackness and horror of hate, and prevail not (then the demon tried to make the scribe laugh at magick, and to think that it was all rubbish, that he might deny the names of god that he had invoked to protect him; which, if he had doubted but for an instant, he had leapt upon him, and gnawed through his spine at the neck. choronzon succeed not in his design) in this aethyr is neither beginning nor end, for it is all hotch-potch, because it is of the wicked on earth and the damned in hell. and so long as it be hotch-potch, it mattereth little what may be w

DONALDTYSON DEMON

elled when its host simply refuses to obey its directives to commit criminal and hurtful actions. there is no advantage for a demon when a human being ignores its temptations, and ceases to surrender to its abuse and intimidations. the demon leaves. the notion that the name of jesus in itself has power over demons was disproved by the biblical incident of the jewish exorcists who attempted to use the names of jesus and the apostle paul as magical words of power to cast out a possessing demon from a man. the demon said through the voice of its human host "jesus i know, and paul i know; but who are ye" the demon then used its host body to beat the jewish priests until they were compelled to flee for their lives. this story is usually interpreted to mean that only a follower of christ can cas

DONALDTYSON SIGIL

such a bound spirit may, without knowing what they are doing, release the spirit, and themselves become possessed by it. return hy home resources demons bios fiction tyson the truth about sigils (seal of the demon astaroth, showing his sigil, as drawn by s. l. macgregor mathers) sigils are graphic symbols that identify and represent spiritual beings. often, but not always, they are generated from the names of spirits using mechanical methods, so that each letter in the name gives rise to a particular part of the symbol. they are usually simple, two-dimensional abstract designs, and may be either black and white or colored. the sigil is the design itself, not the surface or thing upon which it is drawn, painted or inscribed. in magic, a sigil is employed to summon and control the spirit it

be so precise in defining them. authors of dictionaries often lump sigil, seal, emblem, token, and sign together as possessing some vague and more or less equivalent occult significance. this is not the case. each has its own specific connotation. all spirits may possess their own sigils. using traditional kabbalistic methods, sigils have been constructed from the various hebrew names of god and the names of angels found in the old testament. for example, the letters of a name denoting some active power or authority of god may be located upon the aiq beker grid, also known as the kabbalah of nine chambers. by drawing a connecting line from letter to letter, a sigil of the name is created. it is one of the mysteries of magic, often commented upon by the ptolemaic greeks, that mankind can s

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

dynasty, about b.c. 4000; and a stele at oxford[2] and another in the egyptian museum at gizeh[3] record the name of a third priest, shera or sheri, a "royal relative" on the stele at oxford we have represented the deceased and his wife seated, one on each side of an altar,[4] which is covered with funeral offerings of pious relatives; above, in perpendicular lines of hieroglyphics in relief, are the names of the objects offered,[5] and below is an inscription which reads,[6 "thousands of loaves of bread, thousands of vases of ale, thousands of linen garments, thousands of changes of wearing apparel, and thousands of oxen" now from this monument it is evident that already in the iind dynasty a priesthood existed in egypt which numbered among its members relatives of the royal family, and t

ischen v lker im alterthum (trans. pietschmann, leipzig, 1877, p. 56; wiedemann, aegyptische geschichte p. 170* ptah-shepses bore this title; see mariette and maspero, les mastaba, p. 113] p. xviii monuments prove that many of the priestly officials were still relatives of the royal family, and the tombs of feudal lords, scribes, and others, record a number of their official titles, together with the names of several of their religious festivals. the subsequent increase in the number of the monuments during this period may be due to the natural development of the religion of the time, but it is very probable that the greater security of life and property which had been assured by the vigorous wars of seneferu,[1] the first the versions of the book of the dead. http//www.sacred-texts.com/eg

en upon papyrus. the chapters have no fixed order, and are written in lines in the hieratic character; the rubrics, catchwords, and certain names, like that of apep, are in red. the vignettes are roughly traced in black outline, and are without ornament; but at the ends of the best papyri well-painted scenes, in which the deceased is depicted making adoration to ra or horus, are frequently found. the names and titles of the deceased are written in perpendicular rows of hieroglyphics. the character of the handwriting changes in different periods: in the papyrus of the princess nesi-khonsu (about b.c. 1000) it is bold and clear, and much resembles the handsome style of that found in the great harris papyrus;[1] but within a hundred years, apparently, the fine flowing style disappears, and th

a class by themselves, and have relatively little in common with the older versions. a remarkable example of this class is the papyrus of nesi-khonsu which m. maspero published (les momies royales de d ir el-bahar, p. 600 f. the text is divided into paragraphs, which contain neither prayers nor hymns but a veritable contract between the god amen-ra and the princess nesi-khonsu. after the list of the names and titles of amen-ra with which it begins follow eleven sections wherein the god declares in legal phraseology that he hath deified the princess in amenta and in neter-khert; that he hath deified her soul and her body in order that neither may be destroyed; that he hath made her divine like every god and goddess; and that he hath decreed that whatever is necessary for her in her new exi

, the name which the ancient egyptians gave to the abode of man after death,[3] and that the copts peopled it with beings whose prototypes are found on the ancient monuments. persistence of the legend of osiris and the belief in the resurrection. the chief gods mentioned in the pyramid texts are identical with those whose names are given on tomb, coffin and papyrus in the latest dynasties; and if the names of the great cosmic gods, such as ptah and khnemu, are of rare occurrence, it should be remembered that the gods of the dead must naturally occupy the chief place in this literature which concerns the dead. furthermore, we find that the doctrine of eternal life and of the resurrection of a glorified or transformed body, based upon the ancient story of the resurrection of osiris after a c

ELLIS LOW TWELVE 1907

gave me immeasurable relief to receive this assurance. i could not refuse to accept his explanation. a gross injustice had been done vikka, and i longed for the chance to reassure lieutenant smith. but who was the traitor? despite the value of the minutes and the prudence of our getting back to camp without delay, i racked my brain in the effort to solve the torturing problem. i hastily ran over the names of the different scouts. the only one upon whom i could hang a suspicion was chato, the cousin of geronimo, but he was not with us just then, and i reflected, too, that none of us knew anything positive against him. it was his relationship to the warm spring leader that caused distrust "well" said i with a sigh "this business is costing both sides dear. you have lost some of your best me

good and were as much martyrs for the after ten years 95 union as if we fell in battle. he drove that truth in upon us, seasoned with the assurance that those at whose hands we suffered should receive full punishment, not only in this world, but in the life to come "we had been in prison only a few days when an orderly came to the door with a slip of paper in hand, and called out in a loud voice the names of two of the prisoners. they rose to their feet `come with me' said the orderly `the provost-marshal wants you "they followed him out of the door. a few minutes later we heard the discharge of several guns, as if fired by a platoon. we looked at one another with scared faces. all knew what it meant; our two neighbors had been shot. whether they had taken any part in bridge burning i do

ich we knew would soon be fired. we became so accustomed to the report that we knew just when to expect it; but sing as loud as we might, we never tarter 1 en i ears 97 failed to hear the awful crash, which pierced the walls of the jail "you cannot imagine the breathless hush which came over us when the door opened and we caught sight of the orderly with the little slip of paper in his hand. when the names -were pronounced, the scene which i have described invariably followed. it is said that men can become accustomed to anything, but that tomb-like pause as we concentrated all our faculties upon the dread form as he was about to pronounce the doom of two of our number never lost its deadly intensity. there was always a moment or two when i do not believe a :man in the room breathed "one d

eal of that' and saw the opening in his side, over which he carried a bandage, something like a truss. i handed him, in the name of my lodge, more money than he asked for, shook his hand, and still smiling and with his farewell accompanied by a bright jest, he passed out of my home and i never saw or heard of him again. viii camping on his trail (it is proper to state that in the following sketch the names of the places and persons for good reasons are fictitious -jerry chattin" who related the incidents to me, is a prominent free mason, no doubt well known to many of my readers. once firmly believed that jim mcgibbon and i were ordained to be the bitterest of enemies, and it did seem to me that everything joined to increase the intensity of hatred which began in boyhood. jim was about my

the driver (not a mason) was dismissed and the coach sent back. the ferryboat was ready and the party went immediately on board. it was rowed by elisha adams nearly opposite the fort and about a mile from the canadian village of niagara. leaving morgan in the boat, three of the party went to the village and met a committee of two canadian masons as agreed "no official inquiry has ever brought out the names of these, and i shall ever be silent concerning them. we came back to the boat, the canadian brethren bringing a lantern. bruce called morgan up the bank, out of the boat, and the party sat down together on the grass. now colonel king required of morgan the most explicit consent to the movements that had brought him there. by the aid of questions from the whole party, morgan admitted as

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ct from indra s heaven. this is usually imitated in bronze or other metal and is used for exorcising evil spirits. many muslims wear amulets, and it is said that the prophet mohammed believed in the evil eye. the koran is sometimes carried as an amulet, or extracts from it are copied out for that purpose. suras 113 and 114 are directed against witchcraft. other powerful charms for amulets include the names and attributes of gods, the names of the suras in the koran, names of prophets, planets, angels, and magic squares. amulets were also widespread among jewish people, particularly from the seventeenth to the nineteenth centuries. the phylacteries still worn in certain rituals are believed to be a protection against evil. one, derived from the legend of lilith, bearing the name of three an

arrying the dead out through a hole in the wall and closing the aperture immediately afterward. the custom of closing the eyes of the dead may have arisen from the fear that the ghost would find its way back again. to the contrary, the mayas of the yucatan (mexico, used to draw a line with chalk from the tomb to the hearth, so that the soul might return if it desired to do so. among many peoples, the names of the departed (in some mysterious manner bound up with the soul, if not identified with it) are not mentioned by the survivors, and any among them possessing the same name change it for another. apparitions appeared in many shapes; it might take a human form, or the form of a beast, bird, or fish. animal ghosts were common among native americans in both north and south america. certain

rodotus of halicarnassus. london: oxford university press, 1962. weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. arithmancy divination by means of numbers (sometimes wrongly called arithmomancy. the ancient greeks examined the number and value of the letters in the names of two combatants and predicted that he whose name contained the most letters, or letters of the greatest value, would be the victor. using this science, diviners foretold that hector would be overcome by achilles. the chaldeans, who also practiced it, divided their alphabet into three parts, each composed of seven letters, which they attributed to the seven planets, in order to make pre

e life and fortunes of the native. history of astrology in the west the precise origin of astrology is lost to history, but its practice appears to have developed independently in both china and mesopotamia, and was quite known early in india. one of the most remarkable astrological treatises of all history is the fabulous bhrigu-samhita of ancient india, said to contain formulas for ascertaining the names of all individuals, past, present, and future, and their destinies. unlike popular western astrology, the key to a bhrigu consultation is not the birth sign and conjunction of planets, but the moment of consultation of the oracle. marco polo found astrology well established in china, although chinese astrology developed apart from western history and only recently has been imported into

the institut general psychologique in paris. various tests were devised to eliminate conscious operation. they asked him to play a mozart sonata blindfolded and started two gramophones at the same time, leading the tubes of them into his ears. he did it to perfection. in another experiment aubert continued playing while he read slowly and attentively a philosophical work that was put before him. the names of the spirit musicians were given as beethoven, berlioz, mendelssohn, mozart, chopin, schumann, liszt, wagner, and others. aubert never studied harmony, technique, or improvisation. however, his improvisations were never reproduced and, all except the records taken at the institut general psychologique, are lost. the story of aubert s mediumship is told by himself in la mediumnite spiri

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ed of seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might also be drawn with vermilion upon lambskin without a blemish prepared under the auspices of the sun. the sign was next consecrated with the four elements, breathed on five times, dried by the smoke of five perfumes (incense, myrrh, aloes, sulfur, and camphor. the names of five genii were breathed above it, and then the sign was placed successively at the north, south, east, west, and center of the astronomical cross, while the letters of the sacred tetragram and various kabalistic names were prounced over it (see kabala. it was believed to be of great efficacy in terrifying phantoms if engraved upon glass, and the magicians traced it on their doorsteps

-book.html. sources: marciniak, barbara. bringers of the dawn: teachings from the pleiadians. santa fe, n.mex: bear& co, 1992. earth: pleiadian keys to the living library. santa fe, n.mex: bear& co, 1994. family of light: pleiadian tales and lessons in living. santa fe, n.mex: bear& co, 1998. margaritomancy divination by means of pearls. a pearl was covered with a vase and placed near a fire, and the names of suspected persons were pronounced. when the name of the guilty one was uttered, the pearl was supposed to bound up and pierce the bottom of the vase. margery pseudonym of famous medium mina stinson crandon (1888.1941. margiotta, domenico (ca. 1896) presumed author of souvenirs d un trente-troisieme: adriano lemmi, chef supreme des francs-macons (1896) and le palladisme: culte de satan

cks had been selected from it. the catalog had an introductory note that stated: our experience during the past thirty years in supplying mediums and others with the peculiar effects in this line enable us to place before you only those which are practical and of use, nothing that you have to experiment with. we wish you to thoroughly appreciate that, while we do not, for obvious reasons, mention the names of our clients and their work (they being kept in strict confidence, the same as a physician treats his patients, we can furnish you with the explanation and, where necessary, the material for the production of any known public tests or phenomena not mentioned in this, our latest list. you are aware that our effects are being used by nearly all prominent mediums. of the entire world. thi

gels and powers. more exalted intelligences were conjured by rites to be found in the ancient book known as the key of solomon the king, and perhaps the most satisfactory collection of formulae for the invocation of the higher angels is that included in the anonymous theosophia pneumatica, published at frankfurt in 1686, which bears a strong family resemblance to the treatise on magic by arbatel. the names in this work do not tally with those that have been already given, but as it is admitted by occult students that the names of all unseen beings are really unknown to humanity, this does not seem of such importance as it might at first sight. it would seem that such spiritual knowledge as the medieval magus was capable of attaining was insufficient to raise him above the intellectual limi

might at first sight. it would seem that such spiritual knowledge as the medieval magus was capable of attaining was insufficient to raise him above the intellectual limitations of his time, so that the work in question possesses all the faults of its age and type. but that is not to say that it possessed no practical value, and it well illustrates the white magic of medieval times. it classifies the names of the angels under the title of olympic or celestial spirits, who abide in the firmament and constellations: they administer inferior destinies and accomplish and teach whatever is portended by the several stars in which they are insphered. they are powerless to act without a special command from the almighty. the stewards of heaven are seven in number.arathron, bethor, phaleg, och, hag

EVIL AND UNCLEAN SPIRITS

dwsy lams (ox) medes great cloud n twklm bahar (ass) edom whirlwind m the above paper was in full or part given to members of the 4=7 grade, later it was changed to the 5=6 grade. because of inherent changes of just having knowledge of these names within the sphere of sensation, we have limited access to this paper to adeptus minor only. g.h. frater n.o.e.l. 6 the princes of the twpylq these are the names of the twelve princes and tribes of the twpylq who are the heads of the months of the year. wryryub (beiriron: so called because they are derived from the fourth evil force, namely lams the black. their colors are dull red and black, and their form is that of a dragon-lion, for a. wrymyda (adimiron: whose colors are like \d (blood, mingled with n, a sickly yellow and grey. their form is

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

trate on his impressionable readers. in the 1970s, ufologist leonard h. stringfield, in the face of criticism and skepticism from some colleagues, began collecting crash/retrieval claims and rumors and publishing them in a series of monographs. none amounted to much as evidence, though some were undeniably interesting, such as the testimony of a presbyterian pastor. this man stringfield protected the names of his informants alleged that when he was a boy, he and his father (also a clergyman) visited the museum of science and industry in chicago. during one visit, they got lost. in their search for an exit, they accidentally entered a room where a number of humanoid beings lay preserved under a glass-covered case. before they could fully grasp what they were seeing, they were discovered. th

aken place at a new jersey air force base in january 1978, a sergeant who insisted on anonymity told stringfield that in the early morning hours a military policeman had shot and killed a humanoid being that he had encountered while chasing a ufo in his car. the body was then shipped off to wright-patterson air force base. the sergeant eventually provided an official-looking incident report, with the names of witnesses and investigators inked out. stringfield s informant talked and acted in a manner that he and fellow ufologist richard hall, who interviewed the man in person on two occasions, deemed sincere, but, despite a serious effort, they uncovered nothing that conclusively verified the claim. perhaps the most interesting of stringfield s informants were several medical people who dea

ical people who dead extraterrestrials 83 had performed autopsies on alien corpses. one, a physician who served on the staff of a major hospital (stringfield, 1980, provided a detailed account of an autopsy, in the early 1950s, of a humanoid reminiscent of the gray-skinned, big-eyed entities that would figure in abduction lore in later years. stringfield, who died in december 1994, never revealed the names of these individuals, so independent investigation of their stories and status proved impossible. nor would his family provide investigators with stringfield s files. none disputed stringfield s integrity, though some questioned his judgment in taking such extraordinary testimony at face value. lecturing in london on april 14, 1979, american occultist and channeler james hu rtak declared

y to his expectations, it was bare except for a circular table in the middle and four pilots, two men and two women, each facing one of the four directions. the venusians explained that the craft flew on mental power alone. in subsequent contacts, matthews learned that one of his hosts was the captain, who called himself frank. he also met frank s life companion, introduced as frances. frank said the names stood for truth. further reading bord, janet, and colin bord, 1991. life beyond planet earth? man s contacts with space people. london: graftonbooks. fry, daniel william (1908 1922) daniel fry was among the leaders of the early contactee movement. he claimed to have had his first contact with a flying saucer a remote controlled cargo carrier in the new mexico desert on july 4, 1950, and

on venus and the f requent contact of another missouri contactee (and friend of hill, buck nelson. laskon also was able to confirm chief frank buck st a n d i n g ho r s e s trip to the planet oreon in the summer of 1959. saturn, which houses the solar tr ibunal, is a beautiful planet where greatly advanced, spiritually wise beings reside. t h e t we l ve elder ones who compose the tribunal a re the names of all of the prophets in the biblical times, laskon has said (dean, 1964. like jesus, a senior member of the tribunal, they flew to earth in spaceships, spent their time here, and then departed in the same way. mo s e s, h owe ve r, lives on venus, where he serves on the su p reme council. john the baptist returned to e a rth in the 1950s and even attended a contactee convention in los

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

antra? chapter one concludes with a comparison between the qabalistic teachings regarding the work of creation (ma aseh b reshith) and the work of the chariot (ma aseh merkabah, and contemporary ideas in modern scientific cosmology. chapter two introduces and describes the primary textual sources of the mystical qabalah of the children of abraham. these sources include the sefer hashmoth (book of the names; the sefer yetzirah (book of formation; the seferim hatorah (books of the law; the sefer hazohar (book of splendor, and particularly its three core texts xthe sifra detzniyutha (book of that which is concealed, the idra rabba qadusha (greater holy assembly, and the idra zuta qadusha (lesser holy assembly; merkabah (lit. throne) literature, including the seferim hachanokh (books of enoch

aintain the view that it is the alchemy between the teacher and those being taught that produces a teaching that is appropriate for the particular time, place, and people involved. sufis have their own lists of divine names or attributes, which they recite as a regular component of their spiritual practices. one list is composed of ninety-nine names, and another one of a thousand and one. many of the names in the sefer hashmoth (book of 8- f e 30 the names) are also found in the qur an. in the same way that the name hvhy is a central element in the meditation and ancillary practices of many qabalists, most sufi meditation practices center upon the name allah, the principal divine name in the qur an (see figure 1.2. the name allah is found in the sefer hashmoth (book of the names) as aleh (

of rabbi yitza aq luria. the lurianic material has wide regard among contemporary religious students of the jewish kabbalah, and yields some unique forms of the tree of life not found in the earlier primary texts. the work of the chariot study group focused upon the following primary texts: e the sefer hatorah (books of the law, so-called five books of master mosheh) e the sefer hashmoth (book of the names) of master adam e the sefer yetzirah (book of formation, manual on the hebrew letters written by master abraham e the sefer hazohar (book of splendor, five volume exegesis on the torah dictated by rabbi shimeon ben yochai; and more specifically, the zohar s innermost core texts, the sifra detzniyutha (book of that which is concealed, the idra rabba qadusha (greater holy assembly, and the

uitable for use in yogic meditation. examples of these mantra and imagery will 0' 8: h" 2: 2 2:e 8% be discussed later in the book, in the detailed section on the meditation practices of the mystical qabalah. 2 f# aramaic, palmyrene, and nabataen alphabets( 5 6$ 47 78 9 *4*;4& e) e a 1 6 9$ a 1= 91 54" f" 2' 8: 05 2 f# gan eden alphabet 4' 8: h" 2: 2 2:e 8( it is said, the sefer hashmoth (book of the names) is as much like a book, as the sabbath is like the regular days of the week. 10 on the one hand, the sefer hashmoth is a book of divine names of fundamental importance to qabalistic meditation and magical/occult practices. as such, it is a valuable key that can help open locks guarding the mysteries that lay hidden in hebrew (and arabic) qabalistic books, and provides names of power by

of consciousness in the zohar refer to different degrees of vision. clear mirror denotes the consciousness of messiah. dull or cloudy mirror denotes the vision of prophets. one-twentieth cloudy mirror denotes" f" 2' 8: 4 the conscious dream state and one-sixtieth cloudy mirror the normal dream state) he assembled the sequence of names into a book as he was instructed, with one name on each page. the names are followed by the series of angelic tree language. the work of the chariot trust subsequently published sinatic hebrew, ezra hebrew, and english versions of the sefer hashmoth in 1971-72. most of the working and perfect forms of the tree of life that appeared in those books had never been seen before. the complete list of divine names contained in the work of the chariot edition is pro

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

n astrology or alchemy, the lists of plants, animals, stones and the like grouped according to their occult sympathies with the stars, the lists of images of planets, signs, decans, with instructions as to how to make magical talismans from them. the following are only a few examples from this vast and complex literature ascribed to hermes trismegistus. there is a treatise supposedly by hermes on the names and powers of the twelve signs of the zodiac2; others on which plants go with the signs and the planets3; a book of hermes trismegistus to asclepius on the occult virtues of animals4; a treatise on astrological medicine dedicated by hermes to ammon the egyptian which describes how to treat illnesses caused by bad stellar influences by building up links with the methods of sympathetic mag

had played in the type of neoplatonic religion which came back in the pagan reaction. celsus argues about how much "one may learn from the egyptians, and origen quotes the following passage from his lost work: they (the egyptians) say that the body of man has been put under the charge of thirty-six daemons, or ethereal gods of some sort. each daemon is in charge of a different part. and they know the names of the daemons in the local dialect, such as chnoumen, chnachoumen, knat, sikat, biou, erou, erebiou, rhamanoor, and rheianoor, and all the other names which they use in their language. and by invoking these they heal the sufferings of the various parts. what is there to prevent anyone from paying honour both to these and to others if he wishes, so that we can be in good health rather th

ico della mirandola's word for it that the orphic singing is natural magic for he calls it by this name in one of his conclusiones orphicae: in natural magic nothing is more efficacious than the hymns of orpheus, if there be applied to them suitable music, and disposition of soul, and the other circumstances known to the wise.2 and in another of his orphic conclusions, pico definitely states that the names of the gods, of which orpheus sings, are not those of deceiving demons but "names of the natural and divine virtues"3 diffused throughout the world. to complete our view of ficino's natural magic, we thus have to think of him drawing down the stellar influences by musical incantations as well as by sympathetic arrangement of natural objects, talismans, exposing oneself to the air, and so

um dico, de actiuitate characterum& figurarum, in opere magico loquor de uera actiuitate sua& naturali. patet enim, quod talem habent secundum omnes philosophos tarn in agendo, quam in modo agendi& patiendi" pico, pp. 171-2 apologia. 2 ibid, p. 106. see above, p. 79. 89 pico della mirandola and cabalist magic and in the third orphic conclusion, he guarantees that this orphic magic is not demonic: the names of the gods of which orpheus sings are not those of deceiving demons, from whom comes evil and not good, but are names of natural and divine virtues distributed throughout the world by the true god for the great advantage of man, if he knows how to use them' it therefore seems that the natural magus, as envisaged by pico, would use the same kind of methods as the ficinian natural magic

the name. the two branches of spanish cabalism are thus both based on the name or names; they are complementary to each other and' on the cabala, see g. g. scholem, major trends in jewish mysticism jerusalem, 1941. 1 scholem, op. cit, p. 210. 3 ibid, p. 212* ibid, p. 18. 92 pico della mirandola and cabalist magic intermingled. one branch is called the path of the sephiroth; the other the path of the names.2 an expert practitioner of the path of the names was the thirteenth-century spanish jew, abraham abulafia, who developed a most complex technique of meditation through a system for combining the hebrew letters in endless varieties of permutations and combinations. though cabala is primarily a mysticism, a way of trying to know god, there is also a magic which goes with it, which can be

FRATER TENEBROUS CULTS OF CTHULHU

ts, who communicated through him a series of magical calls, or keys, in a language called enochian. this language has since been studied and analysed by many historians, who confirm that it is indeed an authentic and consistent idiom, without resemblance to any other still in existence. it is even more remarkable that, in recently deciphered passages from the book of enoch, words approximating to the names of the great old ones, as they appear in the cthulhu mythos have been discovered. from around 1930, lovecraft periodically assured his correspondents that he was about to give up writing, but forced himself to continue to make the effort to produce new fiction. in 1935, a year after the completion of his final story, the shadow out of time, he developed an illness which was finally diagn

FRATER U D PRACTICAL SIGIL MAGIC

pare, h the romantic agony (london, 2, 1970, p. 413, n.59. 3. the edition used here is a canadian reprint by 93 publishing (montreal, 1975. 4. kenneth grant, images and oracles of austin osman spare (york beach, me: samuel weiser, inc, 1975. 5. first, numbers were assigned to the hebrew letters, and second, the cameas, or magical number squares, were related to the different planets. for example, the names of the planetary intelligences were converted into numerical values and then the pertinent numbers in the squares were connected with one another, the whole resulting in a sigil. the late israel regardie gives a detailed introduction into this method in how to make and use talismans (wellingborough, northamptonshire, england: the aquarian press, 1972 ff. 6. this term, which was coined by

FREEMASON BLUEBOOK

tion of portland lodge, no.1, held in masonic hall in portland, wednesday, october 4, a. d. 1876, a. l. 5876. officers present [give the name of each officer, designating those temporarily filling any chair by the word" as "between the name and the office) members present maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (3 of 76 [11/22/1999 11:51:54 am [the old custom of giving the names of the members present, is, in some places, no longer observed; but the secretary who fails to record them neglects his duty] visitors present [give their names and the name of the lodge from which each hails) lodge opened on the master's degree. the records of the last stated meeting, and of all subsequent special meetings, were read and confirmed. the petition of john doe for the degre

FULLER J F C SECRET WISDOM OF THE QABALAH

the great myths of the world. the qabalah is consequently a universal philosophy, combining the eternal masculine and the eternal feminine, and cementing them into the eternally human. so it happens that wherever we search we find origins. thus in essenism we find qabalism. the essenes were not to divulge the secret doctrines to anyone. carefully to preserve the books belonging to their sect and the names of the angels or the mysteries connected with the tetragrammaton and the other names of god and the angels, comprised in the theosophy as well as with the cosmogony which also played so important a part among the jewish mystics and the kabbalists. 11 but long before the essenes existed lived the qabalah. aryan and chaldean esoteric doctrines percolated into it. in egypt, the mysteries of

first letter of thhv, is the final letter of the hebrew alphabet, it completes the utterance, and as its numerical value is 400 it represents the 400 sephiroth of the four worlds. finally, that each word includes a heh and a vau, a feminine and a masculine quantity, and that the numerical values of these four letters is 22- the number of letters in the hebrew alphabet; consequently, potentially, the names of all things (forms) are included in them. these two find their equilibrium in darkness or the black fire. tohu [we are told] is under the aegis of shaddai; bohu, under that of zebaoth; darkness, under that of elohim; spirit, under that of yhvh. gthere was a strong wind breaking the mountains, but the lord was not in the wind h, because this name was not in it, since shaddai presides ov

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

e ignorant or uninitiated. in reference to this subject godfrey higgins says "in the second book of genesis the creation is described not to have been made by aleim, or the aleim, but by a god of a double name ieue aleim; which the priests have translated lord god. by using the word lord, their object evidently is to conceal from their readers several difficulties which afterward arise respecting the names of god and this word, and which show clearly that the books of the pentateuch are the writings of different persons"[39 [39] anacalypsis, book ii, ch, i. upon this subject bishop colenso observes "and it is especially to be noted that when the elohistic passages are all extracted and copied one after another, they form a complete, connected narrative; from which we infer that these must

serapis, or pan, finally became christ, so isis, or the queen of heaven, became his mother, and to the latter were transferred all the titles, ceremonies, festivals, and seasons which from the earliest time had belonged to the great goddess of nature. subsequently, probably about the close of the second century, christianity began slowly to emerge from the worship of mithras and serapis "changing the names but not the substance" upon the coinage of constantine appears soli invicto comita-"to the invincible sun my companion or guardian" and when the greek and roman christians finally separated themselves from the great body of pagan worshippers they apologized for celebrating the birthday of their savior on the 25th of december, saying that "they could better perform their rites when the he

y, they being allured by him to their own destruction. again elohim selected hercules, an uncircumcised prophet, and sent him to quell the disturbance caused by naas or edem and to release the father from their power "these are the twelve conflicts of hercules which he underwent, in order, from first to last, viz: lion, and hydra, and boar, and the others successively. for they say that these are the names of them among the gentiles, and they have been derived, with altered denomination, from the energy of the maternal angels. when he seemed to have vanquished his antagonists, omphale (now she is venus) clings to him and entices away hercules, and divests him of his power, viz: the commands of baruch which elohim issued. and in place of this power babel, or venus, envelops him in her own p

ccused before the roman senate of "practicing some foreign superstition" although lingard, in his history and antiquities of the anglo-saxon church, has endeavored to annul the force of the evidence which places two christian women from britain in rome during the first century of our era, he is nevertheless constrained to use the following language "we are, indeed, told that history has preserved the names of two british females, claudia and pomponia graecina, both of them christians, and both living in the first century of our era"[152 [151] 2 timothy, iv, 21 [152] vol. i, p. 1. according to the romanists, between the years 177-181 of the christian era, a british king named lucius sent a messenger to the authorities at rome, with a request that he with his people be admitted into the boso

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

phers, believed it to have been issued for membersofthe goldendawn-asdid gerald yorke,whoowned the copy they saw, and w. r. semken, a friend of waite'swhohad read waite's copy. they were all mistaken,butnot to the extent of ithellcolquhoun,whogave a long, ignorantly learned analysis of the book inswordofwisdom,her biography of s. l. mcgregor mathers. in the course of this analysis she argued that the names in the book were applied to offices rather than to individuals and concluded that the text concerned, in part 'sexual congresswithpraeternatural beings (p. 288. an entertaining pointofview, no doubt,butfar from the truth. speculation onwhatmiss colquhoun would have made of machen's 'hermetic ritual' gives one considerable pause for thought.thetext of thehouseofthehiddenlightis in the for

onit.(2)thework of the s. c. lies entirely outside that of any legislative bodies, grand lodges, grand chapters orsupreme councils; it does not seek to intrude among them and it will not tolerate their interference in its concerns.(3)thes. c. will for its better protection vigilantly conserve an occult and anonymous character and, savein the supreme degrees of the council, will at no time divulge the names of its members to any person in the world.(4)thes. c. consists of the following brethren. frater l. s; fraterm.w.e.;fraters.r.,under the conditions now to be setforth:-thes. c. of r. does not exist and no person is, therefore, a member of it, except when it is called into being and declared to be in activity by some one or more of the above mentioned fratres or their successors for execu

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

agic depended on such a belief. in the firstorderthat progress was by meansofexaminations into the student's divinatory ability and knowledgeofthe kabba255 lah,butthey didnotrequire much intellectual power. aleister crowley was disappointed when he received his first knowledge lecture:'andnow i was entrusted with someofthese devastating though priceless secrets.theyconsisted of thehebrewalphabet, the names of the planets with their attribution to the daysofthe week, and the ten sephirothofthe cabbala. i had known it all for months; and, obviously, any schoolboy in the lower fourth could memorize the whole lecture in twenty-fourhours."therewas,ofcourse, more to it than that.thehebrew60thegoldendawn.kabbalah was seen in the. golden dawn not so much as it originally was, a mystical interpreta

y-fourhours."therewas,ofcourse, more to it than that.thehebrew60thegoldendawn.kabbalah was seen in the. golden dawn not so much as it originally was, a mystical interpretation of the books of the pentateuch, but as a receptacle of occult wisdom containing a. complete interpretationofthe seen and unseen universes. during his advancement from neophyte to philosophus, the student must learn not only the names, natures and attributions of the ten sephiroth of the kabbalistic tree of life, but alsothe'twenty-two paths on the tree, the correct attribution of the tarot trumps to the hebrew alphabet and the nature and colour correspondences of the four worlds of the kabbalah. he had further to learn about alchemical symbolism, angelicandelemental spirits, geomancy and tarot divination, and was req

it is to call upon the secretsoul-tosummon it from its lair..by certain rhythms and vibratory modulations of the voice it is possible to produce harmonicsofsound which awaken the inner name intolife-andthen to spell it out. note well, tospellit,spell-incanta255tion-themagical use ofsound-themeaning of the word of power used with such grand effect in the old forgotten hebrew magic. utter correctly the names of their forces, or angels..pronounce them with full vibratory power that awakensallthe harmonics, and you awaken also their counterpart in yourself; you summon their strength or characteristic quality to your aid; you introduce their powers activelyinto your own psychical being?'later, he describes the method to be used:'when the letters move of themselves and make the first sign, we sh

le was consecrated as a successor to hermanubisno.2which had ceased to exist, owing to the decease of all its chiefs.thetemple no.iof licht, liebe, leben is a groupofcontinental mystics who have not been in the habit of performing ceremonies in open lodge, but have conferred the grades chiefly in private and in the presence of only two or three members.forthis reason there is no accuraterecord"of the names and rank ofalltheir members and very great reticence is shewn by them in their communications. very soon after the formation of this temple no.3 permission was granted for the consecration of osiris temple no. 4 at weston super mare under the rule of our very honoured frater 'crux dat salutem' and the west of england has been assigned to him as a province. almost at the same time the hor

y symbol; put your left hand in mine; bowyour head; repeat your full name and say after me:hierophant(followed by candidate 'i, a.b, in the presence of the lord of heaven and earth and in the presence of this hall of the neophytesofthe order of them. r.267.,regularly assembled under warrant from the second order, do, of my own free will, most solemnly promise to keep this order. secret, its name, the names of its members and the proceedings which take place at its meetings from every person in the world who has not been initiated therein; nor will i discuss them with any member who has resigned, demitted, or been expelled. i promise solemnly to keep secret any information concerning it which i may have gathered before taking this oath. i promise solemnly, in like manner, to persevere with

GILBERT THE MAGICAL MASON

teration made by combining the forces of the partners. from that time the chaturanga out of india lost its chatur character, and was played by two persons each with 16 pieces and pawns. this change brought in other changes for, whereas each partner used to have a king, when the two forces combined one king had to be converted into a minister or vizier who in later times became the queen. in india the names and titles of the pieces suggest a military ideal. in egypt the tendency was76themagical masonrather to look upon the pieces as gods of various forces or natural powers. ancient chaturanga had four players in pairs; pieces and pawns arranged as below:greenyellowbpk c knbknp p p p pcpkp pkpcp ppppknbkn c kpbredblackthe pieces were: kingontheright, the elephant, then horse, then ship, and

follow thetensephiroth, the holy voices, upon successive worlds, and concentrating into four divine conceptions we reach a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality. by gradual stages of development, each farther from the source, there arise the powers and forces which have received the names of archangels, angels, planetary spirits, and guard255 ians of man; still farther from god, we obtain the human souls, which are as sparks of light, struck off from the unsupportable light of divinity, which have been formulated into egoity to pass through a long series of changes and experiences by which they make the circuit of a universe, in every stage of existence, of separation fro

t=9, r=200, v=6 and n=50, total 314. of the evil angels there are also numerous details found in the rabbinic tracts.thetalmud says: six things are declared concerning demons. they have three points in common with men, and three with ministering angels. they eat and drink, propagate and die like men. they have wings, they fly and they know future events like the angels. codexchagija cap. ii.p,16. the names of several female demons are commonly noted; lilith said to have been adam's first wife, naamah and agereth. samael is the chief male demon; he has many of the characters of the christian satan; he is often called the angel of death, but it was alleged that he had no power over true hebrews. the proper abode of demons is gai hinnom, and there are seven portions in hell, each part named a

ll the letters were written in the dust and a grain of cornputin each. a fasting bird, a cock, was then set loose there after magical preparation, and the letters from which it ate the corn were formed into words giving the required answer.204themagical masonkokkinomanteia this method was used to discover thieves: they suspended a sieve by a thread, then prayed for help from the gods, and recited the names of suspected persons, and he at whose name the sieve rotated was deemed to be the thief. see the idylls of theocritus, 3, v. 28. ceromanteia in this method wax was melted in a metal vessel and was poured into a bowl of water, and a judgment arrived at from the shapes into which the wax had fallen and solidified.theetruscan priests divined by the appearances of drops of oil allowed to fal

as anhomiletesto the meals of the fellowship,butonly after taking a solemn oath to be most pious, most just, never to injure anyone, to hate the wicked, to denounce liars, to obey the elders, to have no secrets from his fellows, and to disclose no private religious teachingtooutsiders, even at the hazard of life, to preserve their sacred writings, and to keepfreemasonry and the essenes 237secret the names of god's holy angels. for the gravest offences an essene was subject to exclusion from the society, which amounted to slow starvation, because he had been forbidden to take food from all other persons who did not belong to the sect. there were then novices, approachers, and full members; these last were divided into four classes according to length of membership, and it was forbidden for

GILBERT THE SORCERER AND HIS APPRENTICE

d of a serpent and a woman, and she rideth upon a serpent scorpion; andlilith,a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, ionia, media, edom) are attributed four kingdoms, and they are also classed under the sephiroth as shewn.thetwelve princes of the qliphoth who are the heads of the months of the year these are the names of the twelve princes and tribes of the qliphoth who are the heads of the months of the year:(1)bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colours are dull red and black, and their form is that of a dragon-lion.26thesorcerer and his apprentice"(2) adimiron'-whose colours are like blood mixed with water, a dull yellow and gray. their

l28. theofthe four elements.t>.arel.'m'm..6.chassanren'y phorlakh\ltaliahad29.therulers of the four elements.t>.seraph:"e-.6.ariel'vkerub\ltharsis30.the kings of the four orders of elementals. salamanderst>.djin.sylphs.6.panllda. gnomes'y ghob or gob. undines\7nicksa;31. in 'the formation of a magical pentacle or talisman consider first under what planet or element etc, it falls. then collect all the names of the sephira to which it belongs as well as those of its angels, intelligences, etc, also the sigils numbers, geomantic characters, lineal figures, thereunto belonging, then classify and arrange. 32.themethod of forming the tree of life with the cards of the tarot pack is as follows. the four aces are placed on thethe azoth lecture35throne of kether, the remaining small cardsofeach num

affinities of the gods and goddesses, thus:"the. name of the forepart of that constellation under the title of 'horus of the solar mountain'.onthetarot trumps83and""minerva a. d vulcan8andttjvenus and man;dandtapollo and.dianaljzlandmercury and vestaandjupiter aj:l.djuno1ij1and)(ceresandneptunethusitmay beremarkedeilpassantistotallydifferenttotheastrological attribution of the. planets bearing the names of certain of tbe deities tothesigns.[officialpublication ofthea-:0:.copiedfrommathers'ms byj.w,brodie-innes;c.1910 .9.note by s.r.m.d.upon the rosicrucian ritualofthe relation. between chess and tarotattri\>ution spirit water fire air earthtarotace queen king- knight prince- king princess- knavethemodern game of chess is derived from the scheme which follows: whence its name chess from

s of drivel going under this name, and often regarded by the recipients with an awestruck reverence as being little short of a divine revelation, as to cause one to wonder what kind of discarnate entity could produce such utter banality. and then, occasionally, one meets with communications of real value obtained in this way, such asthe lettersofa living dead man, the gateofremembrance,and others the names of which will readily occur. whence come these? one instance is in my memory where the origin of an apparent automatic writing was definitely traced. a doctor who practised a good deal in hypnotism had a very sensitive patient, whom he was able to influence by absent suggestion, telling her for instance to take a doseofa certain medicine, or to go and lie down, or whatever simple action

ith a new quill pen, with the bloodofa, andrnyname beneath with the blood ofpigeon. 1 knew not what virgin parchment might be;but1 gotanewand clean piece and bribed a keeper to procure a pigeon and a crow, and the parchnientwas duly inscribed. it was then to be placedinsome close and dark receptacle.,i chose a bottle and corked it tight.1was then to walk round it widdershinsseven times, repeating the names, and adjuring them to come and enter the receptacle, a familiar spirit would thereupon appear, and would be my slave to do whatever i commanded. with a mind,fullof thearabiannights,andeffrits and genii, i'was prepared to demand all the wonders of aladdin, but nothing happened. somewhat disappointed, but not discouraged, iputthe precious bottle under my pillow. but nosoonerwas i asleeptha

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

anada when beswick moved to strathroy in 1876 his rite had been established in canada for more than three years. the first approach to beswick had been made early in 1872 although whether by longley or by col. mcleod moore is not clear resulting in the charter of 3 june, but there had been only ten petitioners whereas beswick insisted on twelve charter members each of whom was to pay him $20 (for the names, see the appendix. thus the grand lodge and temple of canada, with its headquarters at maitland, ontario, was not finally set up until 1873. the three principal officers, who retained their ranks ad vitam, were william james bury mcleod moore, m.w. supreme grand master: thomas douglas harington, r.w. supreme grand senior warden; and george canning longley, r.w. supreme grand junior warde

GILBERT R A THE MASONIC CAREER OF A

(2) the work of the s.c. lies entirely outside that of any legislative bodies, grand lodges, grand chapters or supreme councils; it does not seek to intrude among them and it will not tolerate their interference in its concerns (3) the s.c. will for its better protection vigilantly conserve an occult and anonymous character and, save in the supreme degrees of the council, will at no time divulge the names of its members to any person in the world (4) the s.c. consists of the following brethren: frater l.s; frater m.w.g; frater s.r, under the conditions now to be set forth- the s.c. of r. does not exist and no person is, therefore, a member of it, except when it is called into being and declared to be in activity by some one or more of the above mentioned fratres or their successors for ex

GLOBAL FREEMASONRY

y at istanbul university. since the 1980s, the author has published many books on political, faith-related and scientific issues. harun yahya is well-known as an author who has written very important works disclosing the imposture of evolutionists, the invalidity of their claims and the dark liaisons between darwinism and bloody ideologies such as fascism and communism. his pen-name is made up of the names "harun (aaron) and "yahya (john, in memory of the two esteemed prophets who fought against lack of faith. the prophet's seal on the cover of the books is symbolic and is linked to the their contents. it represents the qur'an (the final scripture) and the prophet muhammad, the last of the prophets. under the guidance of the qur'an and sunnah, the author makes it his purpose to disprove ea

he basic concepts in the qur'an, the moral values of the qur'an, quick grasp of faith 1-2-3, ever thought about the truth, crude understanding of disbelief, devoted to allah, abandoning the society of ignorance, the real home of believers: paradise, knowledge of the qur'an, qur'an index, emigrating for the cause of allah, the character of the hypocrite in the qur'an, the secrets of the hypocrite, the names of allah, communicating the message and disputing in the qur'an, answers from the qur'an, death resurrection hell, the struggle of the messengers, the avowed enemy of man: satan, the greatest slander: idolatry, the religion of the ignorant, the arrogance of satan, prayer in the qur'an, the theory of evolution, the importance of conscience in the qur'an, the day of resurrection, never for

t guild in the medieval british isles the wall builders' lodge, and eventually, they fully seized control of these lodges.7 the wall-builders' lodge changed its name, at the beginning of the modern era, calling itself the "masonic lodge" the scottish rite is the oldest branch of masonry, and dates back to the beginning of the fourteenth century, to those templars who took refuge in scotland. and, the names given to the highest degrees in scottish rite are titles attributed centuries earlier to knights in the order of templars. these are still employed to this day. in short, the templars did not disappear, but their philosophy, beliefs dj from the templars to ancient egypt templars fleeing the church were given refuge by the scottish king, robert the bruce. and rituals still persist under t

s myth: the complex divine image was also visualized by kabbalah as having a unitary, anthropomorphic form. god was, by one kabbalistic recension, adam kadmon: the first primordial or archetypal man. man shared with god both an intrinsic, uncreated divine spark and a complex, organic form. this strange equation of adam as god was supported by a kabbalistic cipher: the numerical value in hebrew of the names adam and jehovah (the tetragrammaton, yod he vav he) was both 45. thus in kabbalistic exegesis jehovah equaled adam: adam was god. with this affirmation went the as- gj the inside story on the kabbalah sertion that all humankind in highest realization was like god.28 this theology comprises of a mythology of paganism, and formed the basis of the degeneration of judaism. jewish kabbalists

ire foundation of christian dogma. it is for this reason that as soon as darwinism made its appearance, the bourgeoisie grasped it with great zeal..under these circumstances, even the scientific discussions were carried on with the zeal and passion of a class struggle. the writings that appeared pro and con on darwin have therefore the character of social polemics, despite the fact that they bear the names of scientific authors..109 though anton pannekoek, because he thinks in terms of marxist class analysis, defines the force that spread darwinism and put into effect an organized struggle against religion as "bourgeoisie" when we examine the matter in light of more historical evidence, we see that there was an organization within the bourgeoisie that used darwinism to pursue their war aga

GNOSTIC CATECHISM

(2) the work of the s.c. lies entirely outside that of any legislative bodies, grand lodges, grand chapters or supreme councils; it does not seek to intrude among them and it will not tolerate their interference in its concerns (3) the s.c. will for its better protection vigilantly conserve an occult and anonymous character and, save in the supreme degrees of the council, will at no time divulge the names of its members to any person in the world (4) the s.c. consists of the following brethren: frater l.s; frater m.w.g; frater s.r, under the conditions now to be set forth- the s.c. of r. does not exist and no person is, therefore, a member of it, except when it is called into being and declared to be in activity by some one or more of the above mentioned fratres or their successors for ex

GNOSTIC HANDBOOK

nd ignothe gnostic handbook page 50 rance. many of these forms feed on suffering, while others feed on pleasure, they amplify the emotions of their members to gain more and more sustenance. in some sense they are truly spiritual vampires and without esotericism, all religions and traditions succumb (they took.)the name of those that are good and gave it to those that are not good, so that through the names they might deceive him (mankind) and bind those to those that are not good. nag hammadi gospel of phillip 54:18-25. the imagery of archons is very strong in gnostic literature and because it has become mixed with tales of cosmological dualism many have come to believe that the archons are the result of a cosmic error or fall. the reality, as discussed earlier, is that there was no great

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

od and yesod. assiah. earth. malkuth. atziluth: the world of fire this is the world of the treasury of light, it is the pleroma, the source of initiative energy forces. in this realm each sephira reflects a facet or the divine energy of the invisible spirit. in this system of attribution malkuth represents the particles of light held captive within matter, rather than the physical shell of earth. the names below are old testament titles which when used in the old testament context relate to the gnostic theurgy page 96 demiurge and the archons, however, when they are removed from their distorted application, a more transcendent interpretation of them can be made. this is an example of how information found in the old testament can transmit esoteric data, while in its outer form transmitting

likely that in the 1990 s the rosicrucians are a spiritual rather than physical brotherhood. x gnostic theurgy page 209 introduction it seems such a long time between the revelation of jesus and 1844, but in some sense things had not changed that much. light was still battling against darkness, and the gnostic message was still being twisted and manipulated by the dominions of the demiurge. while the names of the enemies may have changed, their approach was remarkably similar. as the battle intensified, energies on both sides prepared for the change that was going to take place. on the side of the light world many arose, each of which interpreted the transformation in their own way, and through the symbol systems of their own unconscious. however, confusing this may seem at first glance, i

GOETIA LUCIFERIAN

nce of the self, that it is the bridge between the waking and dreaming, between the celestial and infernal, the fiery essence of the azazel. the original circle of solomon as redesigned by aleister crowley is indeed powerful in form, e.g. ourabouric circle, but in working with such a more luciferian focus was needed. the leviathan which makes the circle, is sigillized and charged essentially with the names of luciferian power, being sabaoth (the lord of the sabbat, or the sabbatic god, associated with zabbathi) adonai (the lord of the earth, associated with lucifer) azal ucel (the sigillic word formula of azazel and lucifer, used as the initiator or genius of the holy guardian angel rite presented in this edition) babalon (the power form of the goddess from lilith hecate az, the daemonic f

n of this book are both ancient and cunning. traditionally, the triangle should be 2 feet distant from the magic circle and three feet across. the triangle should be place towards which quarter where the spirit evoked would belong. the base of the triangle would be near the circle, the apex would point in the quarter of the spirit. it is suggested that one observes the moon also in the operation. the names surrounding the triangle are anapheaxeton, tetragrammaton and primeumation. the athame or blade of the white hilt the white hilt knife is the magickal tool of the work of illumination of the angelic guide, the solar and luciferian blade of the divine will. the white hilted knife is used in such works such as workings of the divine will, or angelick holy guardian angel. the athame is also

re in the arena of anon, the spirits which have existed between the aethyr and the earth for timeless ages the take the flesh of our desires, therefore posing a dangerous tight rope walk of obsession/possession. consider the strength of will as the guide in the working, thus the reason for one being in direct contact with the hga/angel-serpent and envenomed with the light of set or the adversary. the names within the tetragrammaton represent the power of will that the magicians holds in the working, thus within the pentagram which ascends towards the luciferian realm of air. tetragrammaton is the formula of the holy guardian angel or higher self/daimon (genius. 26 soluzen in the center represents the shade or spirit which is summoned to come forth in the point, the very meeting place of sp

e shemhamforasch i do summon and evoke thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians, djinn, genii and the spirits of the abyss, brought forth by the great shadow of the fire seraph. i summon thee wise and ancient spirits, attend me and appear now in this circle- by the names of lucifer, who brought the flame unto the clay he that gave us breath, immortal and holy fire. lucifer, ouyar, chameron, aliseon, mandousin, premy, oriet, naydru, esmay, eparinesont, estiot, dumosson, panochar, casmiel, hayras, fabelleronthou, sadirno, peatham, venite, venite, lucifer amen. i summon thee, shadow and light, angel and daemon, together as one i do summon these o great fami

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

l of taurus in the center and intone "adonai" give the sign of zeiator. then give the projection sign and the sign of silence. return to the east. stand in the form of the tau cross and say: before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram and in the column shines the six-rayed star (visualize each archangel when intoning the names) repeat the qabalistic cross as in the beginning. the ritual is ended and the room should be completely void of all previous energies 2 notes: excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. 3. th

GOLDEN DAWN RITUALS B

ot in harmony with each other. the l.b.r.p. is taught in the outer order so it will not be covered in this lesson. the l.b.r.p. is for general work and unimportant matters. 6 the following are banishing and invoking spirit pentagrams, both active and passive. hyha alga hyha alga the sigil of the "wheel of spirit" should be traced in the center. 7 hwhy la ynda \yhla k b e l m n o the following are the names from the tablet of union used in the supreme ritual of the pentagram. note: these names are not vibrated when one is performing the supreme ritual of the pentagram without a tablet of union. as a rule, enochian names are only vibrated when a tablet of union and the four watchtower tablets are present. the following are the elemental pentagrams, both invoking and banishing. 8 b b ynda ynd

the white connecting line as done in the l.b.r.p. draw the closing active spirit pentagram and vibrate "bitom (pronounced bee-tohem) while stabbing the pentagram on the last syllable. b) draw the spirit wheel in the center of the pentagram. vibrate "hyha" while stabbing on the last syllable. perform the 5=6 signs. c) draw the banishing fire pentagram, visualizing it a bright scarlet red. vibrate the names "oip teaa pdoce (oh-ee-peh tay-ah-ah pay-doh-kay. stab the pentagram on the last syllable. d) draw the sign of e in the center of the pentagram, visualizing it in a bright green. vibrate the name"\yhla" once again, stab it on the last syllable. perform the philosophus grade sign. step 4 a) move to the west and be sure to draw the bright white connecting line going from the south to the w

e south to the west. draw the closing passive pentagram while visualizing it in bright white. vibrate the name "hcoma (hah-koh-mah. stab the pentagram in the center on the last syllable. 14 b) draw the white in the center of the pentagram,and vibrate the name "alga, stabbing it on the last syllable. perform the 5=6 signs. c) draw the banishing water pentagram, visualizing it flaming blue. vibrate the names "mph arsl gaiol (em-pay-hay arsel gay-ee-ol. stab the pentagram on the last syllable. d) draw the sign of in the center of the pentagram, visualizing it orange. vibrate the name "la, stabbing it on the last syllable. perform the practicus grade sign. step 5 a) move to the north while drawing the white connecting line from the west to the north. make the bright white closing passive penta

e white connecting line from the west to the north. make the bright white closing passive pentagram. vibrate the name "nanta (nah-en-tah. be sure to stab the pentagram on the last syllable. b) draw the white spirit wheel in the center of the pentagram. vibrate the name "alga" stab it on the last syllable. perform the 5=6 signs. c) draw the banishing earth pentagram, visualizing it russet. vibrate the names "mor dial hctga (ee-more dee-ahl heck-tay-gah. stab it on the last syllable. d) draw the sign of b in the center of the pentagram, visualizing it olive. vibrate the name "ynda" stab it on the last syllable. perform the zelator grade sign. step 6 perform the evocation of the archangels and finish with the qabalistic crofoc-c1 the hexagram ritual and the complete hexagram symbol r. r. e t

GOLDEN DAWN RITUALS C C1

f the dragon, the north node of the moon, caput draconis, let him/her trace it thus: p. the tail, cauda draconis, is traced thus: q. these forces are most easily invoked when the sun or moon is within them in the zodiac or in conjunction. remember, from your study of geomancy, p is benevolent, and q is malefic, except in very few cases. when invoking either of these two forces, thou shall vibrate the names and letters as given with a standard 5 hexagram (caution: it is of great concern and care that the z.a.m. observes with due caution that p and q are invoked during an eclipse, for they are the powers of the eclipse. in order for an eclipse to occur, both the sun and the moon must be in conjunction with them in the zodiac. the sun and the moon, thus, being at the same time either in conju

GOLDEN DAWN RITUALS D

. make sure you are holding the wand by the appropriate band while performing each individual invocation. during each separate invocation, hold the appropriate elemental tool in the left hand. for example, for a, you would be holding the lamp, for b, you would be holding the bread and salt etc. here is the invocation that is used for all twelve. refer also to the chart on the next page to fill in the names of each zodiacal band. 7 sign divine name hebrew tribe angel color a hwhy h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zuriel emerald h yhhw n dan barchiel green-blue i hhyw s benjamin advachiel blue j whyh u zebulun han

GOLDEN DAWN RITUALS ENOCHALL

. azriz: angel, also known as aziz. baataiva: bataivah. bab: power/ ability/ possibility. babage/babagen: south. babage: in the south. babagen: of the south. babagen: of the south. babalel: prince, associated with mars of mars (15) babalon: wicked (cf. babalond. babalond: harlot (cf. babalon. bable/ babler: for/ because/ for why? bablibo: prince, associated with luna (45. baeovib/ baeouib: one of the names of god/ righteousness (cf. baltoh. 10 baeovib: righteousness. bafouib: name righteousness. bag: name of the twenty-eighth aethyr. bagenol: prince, associated with venus of luna (44. bagie/ baghie: fury. bagle/ baglen: because/ for that reason/ why/ for what reason? bagle a cocasb i cors ta: for the time is such as. bagle zire: for i am the lord. bagle: for/ for why/ for the/ for to. bagl

GOLDEN DAWN RITUALS F

se cross lamen, recite the following "and the name of the first river is pison, the one that winds throughout the whole land of havilah, where the gold is. the gold of that land is good; bdellium is there, and lapis lazuli" now trace over the o arm of the cross, the invoking active spirit pentagram vibrating "bitom, hyha" perform the l.v.x. signs. trace the invoking fire pentagram while vibrating the names of god borne upon the banner of the south "oip teaa pdoce \yhla" finish by giving the philosophus grade sign. step 12 hold the lotus wand by the h band over the blue arm of the hermetic rose cross, and recite the following "the name of the second river is gihon, the one that winds through the whole land of kush" trace over the blue arm of the cross, the invoking active spirit pentagram v

losophus grade sign. step 12 hold the lotus wand by the h band over the blue arm of the hermetic rose cross, and recite the following "the name of the second river is gihon, the one that winds through the whole land of kush" trace over the blue arm of the cross, the invoking active spirit pentagram vibrating "hcoma, alga" give the l.v.x. signs. 6 trace the invoking water pentagram while vibrating the names of god borne upon the banner of the west "mph arsl gaiol, la" give the practicus grade sign. step 13 hold the lotus wand by the k band over the yellow top arm of the cross and recite the following "the name of the third river is called hiddekel, the one that flows east of asshur" trace over the yellow arm, the invoking active spirit pentagram vibrating "exarp, hyha" give the lvx signs. t

t "mph arsl gaiol, la" give the practicus grade sign. step 13 hold the lotus wand by the k band over the yellow top arm of the cross and recite the following "the name of the third river is called hiddekel, the one that flows east of asshur" trace over the yellow arm, the invoking active spirit pentagram vibrating "exarp, hyha" give the lvx signs. trace the invoking pentagram of m while vibrating the names of god borne upon the banner of the east "oro ibah aozpi, hwhy" give the theoricus grade sign. step 14 over the l arm of the hermetic rose cross, hold the lotus wand by the b band and recite the following "and the fourth river is euphrates" trace a circle over the arm and draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invok

e east "oro ibah aozpi, hwhy" give the theoricus grade sign. step 14 over the l arm of the hermetic rose cross, hold the lotus wand by the b band and recite the following "and the fourth river is euphrates" trace a circle over the arm and draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking earth pentagram, intoning and vibrating the names of god borne upon the banner of the north. 7 "mor dial hctga, ynda" finish by giving the zelator grade sign. note: each pentagram of spirit active and passive and invoking elemental pentagrams should be traced within a circle. the rose cross lamen is one of the most powerful pieces of spiritual telesmata that the adept posseses. it is important to draw a circle around the lamen, to conta

GOLDEN DAWN RITUALS G

t the day until the next sunrise. should the adept decide to consecrate all four of the tools at the same time, the same opening may be utilized once. should the adept decide to consecrate each tool on a separate day in accordance with its elemental nature, then the adept must repeat the entire opening and closing. please note that if you are utilizing one of the several books on the golden dawn, the names utilized on the tablets may be different. we used the revised version of lapr. this, in fact, was the correct set of tablets used by s.l. macgregor mathers of the golden dawn. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the

he implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and angelic names already engraven or painted upon the implement. be certain to vibrate the names with full meaning and intensity. draw the hebrew letters and sigils over the implement in the air with the lotus wand, holding the wand by the appropriate band (it is appropriate for the adept to place the names of the divine, the angelic names, and the hebrew spelling on a separate 3x5 card so that as you are reciting the script, you may simply look at the 3x5 card of the element that y

e up the sword, trace over the implement in the air the hexagram of l, and recite the following invocation to the six seniors "ye mighty princes of the (name of the quadrangle, i invoke thee who art known to me by the honorable title and position and rank of seniors. hear my petitions o ye mighty princes, the six seniors of the (name of quadrangle, of the quarter of (name of the element) who bear the names of_(names of the six seniors of the appropriate element. 6 l m o n laidrom habioro aaetpio lsrahpm alhctga ahaozpi aapdoce slgaiol aczinor aaozaif adoeoet saiinou ahmlicv avtotar anodoin soniznt lzinopo htmorda alndvod laoaxrp liiansa hipotga arinnap ligdisa (please see pronunciation guide for the seniors at the end of this lesson) be this day present with me. bestow upon me (name the el

GOLDEN DAWN RITUALS K

head and slowly circumambulates the chamber with sol, repeating "and when, after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" chief adept (on reaching the south, he faces south, and makes with the cross the invoking pentagram of fire, saying "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south (chief adept replaces the cross on the lion. takes the cup, goes to the west, sprinkles water, and circumambulates with sol, saying) 3 "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea (on reaching west, he faces

wer of the south (chief adept replaces the cross on the lion. takes the cup, goes to the west, sprinkles water, and circumambulates with sol, saying) 3 "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea (on reaching west, he faces west, and makes the invoking pentagram of water with the cup, saying "empeh arsel gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west (replaces the cup on eagle's head. takes the dagger and strikes forward with it, then circumambulates with sol, repeating "such a fire existeth, extending through the rushing of air, or even a fire formless, whence cometh the image of a voice, or even a flashing light, abounding, revolving

he dagger and strikes forward with it, then circumambulates with sol, repeating "such a fire existeth, extending through the rushing of air, or even a fire formless, whence cometh the image of a voice, or even a flashing light, abounding, revolving, whirling forth, crying aloud (on reaching the east, he strikes forward with the dagger, makes invoking air pentagram, and repeats "oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east (replaces the dagger on the head of the man. takes the chain, goes to the north, raises it on high, shakes thrice, circumambulates with sol and says "stoop not down into the darkly splendid world wherein lieth continually a faithless depth, and hades wrapped in gloom, delighting in unintelli

s with sol and says "stoop not down into the darkly splendid world wherein lieth continually a faithless depth, and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding a black, ever-rolling abyss, ever espousing a body unluminous, formless, and void (reaches north and facing it, shakes chain thrice and draws the invoking earth pentagram, saying "emor dial hectega. in the names and letters of the great northern quadrangle, i invoke ye, ye angels of the watchtower of the north (replaces the chain upon the ox head. takes the incense, goes to the west of altar, faces east, raises it, and draws equilibrium spirit pentagrams, saying "exarp bitom (draw active pentagram) hcoma nanta (draw passive pentagram) in the names and letters of the mystical tablet of union, i i

GOLDEN DAWN RITUALS SADD

ard or soft. this is the ancient egyptian use, whereof the hebrew is but a copy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also "y" and "t" are similar, also "v" and "u, depending whether the use intended be vowel or consonant "x" is the ancient egyptian power of s; but there be some ordinary hebrew names wherein "x" is made x. in pronouncing the names, take each letter separately "m" is pronounced "em "n" is pronounced "en (also "nu, since in hebrew the vowel following the equivalent letter n is "u "a" is "ah "p" is "peh "s" is "ess "d" is "deh" nrfm is pronounced en-ra-ef-em or en-ar-ef-em. ziza is pronounced zod-eezod- ah. adre is ah-deh-reh or ah-deh-er-reh. taasd is the-ah-ah-ess-deh. aiaoai is ah-ee-ah-oh-ah-ee. bdopa is beh-deh

GOLDEN DAWN RITUALS SCONTINUED

oft. this is the ancient egyptian use, wherof the hebrew is but a coy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also "y" and "t" are similar, also "v" and "u, depending whether the use intended be vowel or consonant "x" is the ancient egyptian power of samekh; but there be some ordinary hebrew names wherein "x" is made tzaddi" in pronouncing the names, take each letter separately. m is pronounced em; n is pronounced en (also nu, since in hebrew the vowel following the equivalent letter nun is "u; a is ah; p is peh; s is ess; d is deh. nrfm is pronounced en-ra-ef-em or en-ar-ef-em. ziza is pronounced zodee- zod-ah. adre is ah-deh-reh or ah-deh-er-reh. taasd is the-ah-ah-ess-deh. aiaoai is ah-ee-ah-oh-ah-ee. bdopa is beh-deh-oh-peh-ah

GOLDEN DAWN RITUALS T

tic plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. 6 the first key ol sonf vorsag goho iad balt lonsh i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i

GOLDEN DAWN RITUALS T3

tic plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. the first key ol sonf vorsag goho iad balt lonsh 6 i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i

GOLDEN DAWN RITUALS VENUSZAM16

tus wand. say: 3 "and the elohim said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo the lion, and in the name of michael, great archangel of fire, spirits of fire, adore your creator" make the cross with the wand. say "in the names and letters of the great western quadrangle, spirits of fire, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, oip teaa pdoce, and in the name of,edlprnaa great king of the south, spirits of fire, adore your creator" step 6 still facing south, vibrate very powerfully the sixth enochian key, invoking the

circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the hathor, invoke hathor as follows "o thou,who art goddess of passionate beauty and desire,i invoke thee. exalt my soul to the feet of

alisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the right hand. return to the throne of the

GOLDEN DAWN RITUALS Z1

each represents the operation of the light through the veil. the sceptre represents the forces of the middle pillar. it is scarlet with gold bands to represent the places of the sephiroth tud, trapt and dwsy, the pommel being twklm. the shaft represents the paths g, s and t. the grip by which it is wielded, by the path t, represents the universe governed by and attracting the forces of the light. the names of the sephiroth and paths are not marked thereon, but the hierophant initiate of the second order should remember the sublimity of the symbolism while he wields it. it thereby, represents him as touching the divine light of rtk and attracting it through the middle pillar to twklm. it is called "the sceptre of power" and invests him with the power of declaring the temple open or closed i

evil of twklm by the waters of the. the dadouchos has charge of all lights, fires and incense, as representing the purifying and purging of twklm by o and the light of the. these officers also purify the temple, the members and the candidate by n and by o, as it is written "i indeed baptize you with n, but one shall come after me who shall baptize ye with the holy ghost and with o" this completes the names and titles of the officers of a temple, and they are seven in number and may all be taken by a frater or soror. as they represent powers and not persons, the feminine form of the greek names is not usually used, for the powers are positive (male) or negative (female) according to the god form used. thus, hierophant, hiereus, and kerux are more natural offices for fraters, while hegemon

ter is hegemon and a soror is hierophant. the hierophant must be of the 5=6 grade and a zelator adeptus minor. the hiereus must be at least a philosophus, and the hegemon at least a practicus but preferably a philosophus. the kerux must be at least a theoricus while the stolistes and the dadouchos must be at least a zelator. a neophyte is only qualified for sentinel. in case the feminine forms of the names of the officers should wish to be known, they are as follows: 14 v.h. hierophant or v.h. hierophantria h. hiereus or h. hiereia h. hegemon or h. hegemone kerux or kerukaina stolistes or stolistria dadouchos or dadouche sentinel or phulax of the three chiefs the three chiefs are in the temple and rule it, yet they are not comprehended in, nor understood by, the outer order. they represent

gh the combined effect of the formulae of the opening ceremony. having done this, he sees that the entrance is properly guarded. then the hierophant calls to the hiereus to test the members by the signs, the knowledge of which shows that they, though in the land of blindness and ignorance, have yet seen that triangle of divine light from the supernals formulated in darkness. it is then noted that the names of the three chief officers begin with the letter of breath, the coptic x. in the name of osiris, the x is mute, silent, and concealed, as it were, by h the eta. in the name horus, it is manifest and violently aspirated, while in the name thmaa-est, it is partly one and partly the other, for it is compounded with the letter t in c (h, ae, is attributed below to dsj- x to a, and p, to l a

invoked. this is the secret traditional mode of pronouncing the divine names by vibration. let the adept beware that he applies it only to the divine names of the gods. if he does this thing ignorantly in working with elemental or demonic names, he may bring into himself terrible forces of evil and obsession. the method described is called, the vibratory formula of the middle pillar. after noting the names of the three chief officers, comes the recapitulation of the stations and duties of the officers. this occultly affirms the establishment of the temple so that the divine light may shine into the darkness. then follows the purification and consecration of the hall by n and o marking the limitation of the four cardinal points at the four quarters, and the equation of the elements. this is

GOLDEN DAWN RITUALS Z2

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

res and the like from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance. then, the magician sites the mystic words. r. saith the magician, as light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation. he then takes up the sigil stands to the east of the altar, and faces west. he then rehearses a long conjuration to th

now, as soon as the magician shall see the visible manifestation of that spirit s presence, he shall quit the station of the hierophant and consecrate afresh with n and with o, the sigil of the evoked spirit. s. now the master of evocations removes from the sigil the restricting cord, and holding the free sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, by and in the names of.,i do invoke upon thee the power of perfect manifestation unto visible appearance. he then circumambulates the circle thrice holding the sigil in his right hand. t. the magician, standing in the place of the hierophant but turning towards the place of the spirit and fixing his attention thereon, now reads a potent invocation of the spirit unto visible appearance, having previously pla

an now elevates the covered talisman or material basis towards heaven, then removes the veil entirely, yet leaving it corded, crying with a loud voice: creature of talismans or material basis, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it in the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. then say the mystic words, khabs, am pekht, etc. r. saith the magician, as the light hidden in darkness can manifest therefrom, so halt thou become irresistible. he then takes up the talisman or the material basis, stands to the east of the altar, and faces west. then shall he rehearse a long conjurat

the work. he is then to take back the talisman to between the pillars, and repeat the former process, then assuredly the light will flash. now, as soon as the magician shall see the light, he shall quit the station of the hierophant and consecrate afresh with n and with o. s. this being done, let the talisman or material basis have the cord removed, smite it with the sword and proclaim, by and in the names of, i invoke upon thee the power of. he then circumambulates thrice, holding the talisman or material basis in his right hand. t. the magician, standing in the place of the hierophant, but fixing his gaze upon the talisman or material basis which should be placed on the ground within the circle, should now read a potent invocation of some length, rehearsing and reiterating the divine and

GOLDEN DAWN RITUALS ZAM10

oud of darkness, the egg of blue with which i shall now girdle myself" step 12 trace active and passive invoking spirit pentagrams. vibrate hyha, alga. vibrate the enochian invocation of the portal grade. say "and unto ye, o ye forces of the spirit of life whose dwelling is in the invisible, do i now address my will. in the great names of your ruling angels elexarph, comananu, tabitom, and by all the names and letters of the holy tablet of union, by the mighty names of god: hyha, alga \yhla hwhy, and by the great lord of silence, hoorpokratist, by your deep purple darkness, and by the white and brilliant light of the crown above my head, do i conjure ye. collect yourselves about me, and clothe this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of

g west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard and shroud of utter silence and of mystery. in and by the names hyha, alga, and \yhla hwhy, i conjure thee. in and by the name exarp, in and by the name hcoma, in and by the name nanta, in and by the name bitom, those holy names of the sacred tablet of union, in the name of \yhla hwhy, which rules the divine darkness. in and by the name of horporcratist, i conjure and invoke this shroud of concealment. by your deep purple darkness, and by the white b

oncentrate the shroud mentally. go to the west of the altar, and remain standing. say "o thou divine creature of the creative darkness of spirit, formulate thou about me. i command thee by the name of hwchy. come unto me, shroud of darkness and of night. i conjure ye, o particles of spiritual darkness, that ye enfold me as an unseen guard and as a shroud of utter silence and of mystery. in and by the names hyha, alga and \yhla hwhy, i conjure thee. in and by the names exarp, betom, hcoma, nanta, i invoke thee. in and by the names exarp, betom, hcoma, nanta, i constrain thee. by the deep purple darkness of the eternal spirit of life, and by the white brilliance of the genius within me, i invoke ye and conjure ye to absolute and instant obedience, without deception or delay. for the crown of

GOLDEN DAWN RITUALS ZAM15

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

GOLDEN DAWN RITUALS ZAM16

the lotus wand. say: 3 "and the \yhla said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cross with the cup. say "in the names and letters of the great western quadrangle, spirits of n, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, mph arsl gaiol, and in the name of ra-agiosel, great king of the west, spirits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key, invoking the line

circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence layphy" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the concealed one, the opener of the day, thee, thee do i invoke. amoun (vibrate by

upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with n and with o. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil whi

GOLDEN DAWN RITUALS ZAM17

he was not anywise in his estate ashamed. the year following, after he had performed his school right, and was minded now to travel, being for that purpose sufficiently provided with fortunatus' purse, he thought (he being a good architect) to alter something of his building, and to make it more fit. in such renewing, he lighted upon the memorial table, which was cast of brass, and containeth all the names of the brethren, with some few other things. this he would transfer into a more fitting vault, for where or when our brother r.c. died, or in what country he was buried, was by our predecessors concealed and unknown to us. in this table stuck a great nail somewhat strong, so that when it was with force drawn out it took with it an indifferent big stone out of the thin wall or plastering

GOLDEN DAWN RITUALS ZAM18

i turned back water at its season. not have i cut a cutting in water running. not have i extinguished a flame at its hour. not have i violated the times for the chosen offerings. not have i driven back the cattle of divine things. i have not repulsed god in his manifestations. i, even i, am pure; times four. let not evil be done unto me in this land, in the hall of the double maat, because i know the names of these gods who are in it, the followers of the great god" all vibrate several times "ankh ptah sekher osiris" step 19 after, strengthening the osirian god form, after having confessed the negative confession and been found perfect before the forty-two assessors and the judgment of thoth in the hall of maat, stand again in the sign of osiris risen and say "i am the resurrection and the

GOLDEN DAWN RITUALS ZAM20

ce south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formless o, that o which darts and flashes through the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south" step 4 replace wand on altar, take cup and go west. sprinkle to the west and circumambulate temple in the path of a, saying "so therefore, first, the priest who governeth the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle

of the south" step 4 replace wand on altar, take cup and go west. sprinkle to the west and circumambulate temple in the path of a, saying "so therefore, first, the priest who governeth the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the eagle's head. say "mph arsl gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west" step 6 replace cup, take dagger, strike towards east, and circumambulate in the path of a, saying: 4 "such a o existeth, extending through the rushings of m, or even a o formless, whence cometh the image of a voice; or even a flashing light, abounding, revolving, whirling forth, crying alou

ike towards east, and circumambulate in the path of a, saying: 4 "such a o existeth, extending through the rushings of m, or even a o formless, whence cometh the image of a voice; or even a flashing light, abounding, revolving, whirling forth, crying aloud" step 7 on reaching east, strike forward with dagger, make invoking air pentagram and the sign of the head of the man. say "oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east" step 8 replace dagger. take pantacle, go to the north, shake thrice, and circumambulate in the path of a, saying "stoop not down into that darkly splendid world where in gloom, delighting in unintelligible images, a black, ever rolling abyss, ever espousing a body unluminous, formless and v

shake thrice, and circumambulate in the path of a, saying "stoop not down into that darkly splendid world where in gloom, delighting in unintelligible images, a black, ever rolling abyss, ever espousing a body unluminous, formless and void" step 9 reaching the north, shake pantacle thrice and with it make invoking earth pentagram and trace the sign of the head of the bull. say "mor dial hctga. in the names and letters of the great northern quadrangle i invoke ye, ye angels of the watchtower of the north. step 10 go to the center altar and face east. replace pantacle. take incense, go west of altar, face east, raise it, and trace the active equilibrating spirit pentagram. say "exarp, bitom" trace the passive equilibrating spirit pentagram, saying "hcoma, nanta. in the names and letters of t

GOLDEN DAWN RITUALS ZAM21

ps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on

GOLDEN DAWN RITUALS ZAM22

ur position. say: i do potently conjure and exorcise thee to charge this talisman, thou intelligence laykn. step 8 lift up the talisman, and remove veil, leaving the cord underneath. exclaim loudly: light! creature of talismans, long hath thou dwelt in darkness, quit the night and seek the day. step 9 replace it upon the altar in the triangle. hold pommel of sword immediately over it. say: by all the names, powers and rites already rehearsed, i conjure upon the power and might irresistible. khabs om pekht, knox om pax. light in extension. as the light hidden in the darkness can manifest there from, so shall thou become irresistible. step 10 pause, and then invoke ra as follows, utilizing the ra god form as well: o thou, the giver of life and of warmth to all; thou who upon thy boat did sai

it on the ground between them, and strongly formulate around it a sphere of sensation. say: creature of talismans, so that the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and the rose cross symbol. vibrate powerfully the enochian exhortation used in the portal ceremony. say: in the name of hyha, alga, and by all the names and letters of the mystical tablet of union, i command ye, o ye forces of eth. i invoke ye, ye angels of the celestial sphere, whose dwelling is in the invisible, to give me of your light forever. bind unto this creature of talismans the ethereal splendour of your realm so that it may become a living creature well fitted to receive the incarnation 18 of the divine. give it life and energ

GOLDEN DAWN RITUALS ZAM24

to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the dais and all are seated with the members of their own rank) praemonstrator (rises to read out the names of the new officers "the officers appointed to do the work of the temple for the ensuing six months are. the brethren of the outer order will now retire for a season (kerux gathers up and leads out all who have not attained the white sash. there is a pause while the new officers are provided with the nemysses and lamen collars. outer order members taking office should take these with the

GOLDEN DAWN RITUALS ZAM5

l as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit. help us

osed kerubic symbols. now bring the divine light down from above and formulate a brilliant sphere of indigo light around your feet and ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of pale yellow on top of the ball of brilliant indigo. step 2 6 vibrate ynda and the angelic names layrwa and ]alrwp. continue to vibrate the names of power until you feel the spiritual energies growing to a maximum. then recite the prayer of the gnomes "holy art thou, lord of earth, which thou has made for thy footstool. ymda rah ]lm ynda. unto thee be the kingdom and the power and the glory twklm, hrwbg, hlwdg. amen. the rose of sharon and the lily of the valley. o thou who hidest beneath the earth, in the valley of gems, the marv

GOLDEN DAWN RITUALS ZAM8

square. hlwdg, hrwbg, trapt and twklm each have five letters in their name. thus, we could ascribe the pentagram to these sephiroth. dsj, djp (pachad, jxn and dwh each have three letters like rtk. in addition, tud has three letters. note: djp is another term for hrwbg, and hlwdg is another title for dsj. rtk tud hnyb hmkj djp hrwbg hlwdg dsj trapt dwh jxn dwsy twklm 3 the total of letters in all the names, combined, equal fifty. this directly relates to the number of gates of understanding in the qabalah (i= 10, h= 5, 10 x 5= 50, 50= n. djp and means "fear" in hebrew. this is expressed in the passage "the lord is the beginning of wisdom" hlwdg relates to dsj. its definition in hebrew is magnificence. this alludes to god's magnificence, and it is an expression of his mercy and love. a more

GOLDEN CHAIN AND THE LONELY ROAD

s process will doubtless vary from one instance to the next, but the core principles are maintained; for they are the very manner in which 'the firebrand' is passed from one generation to the next. in the fulfilment of his 'making' the initiand is ritually 'authorised' to act as an autonomous participant and representative of the tradition. his or her name is entered into the book of lineages and the names of fellow brethren are communicated. within the ambit of the lineage in which the above process is actuated there are no grades or degrees beyond the principal initiation ritual, although it must be stated that some traditional lineages, such as the black boar and the serpent-cross, do utilise graded structures. in the case of the black boar lineage, for example, a three degree system is

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

her things. the truth is that nothing is known about the social organization, ceremonies and belief systems of the olmecs. we do not know what language they spoke, or what traditions they passed to their children. we don t even know what ethnic group they belonged to. the exceptionally humid conditions of the gulf of mexico mean that not a single olmec skeleton has survived.12 in reality, despite the names we have given them and the views we ve formed about them, these people are completely obscure to us. it is even possible that the enigmatic sculptures they left behind, which we presume depicted them, were not their work at all, but the work of a far earlier and forgotten people. not for the first time i found myself wondering whether some of the great heads other remarkable artefacts at

ertain arab and esoteric traditions maintained, that the giza pyramids had been erected long before the fourth dynasty by the architects of some earlier and more advanced civilization? neither hypothesis was popular with egyptologists for reasons that were easy to understand. moreover, while conceding that the second and third pyramids were completely devoid of internal inscriptions, lacking even the names of khafre and menkaure, the scholars were able to cite certain hieroglyphic quarry marks (graffiti daubed on stone blocks before they left the quarry) found inside the great pyramid, which did seem to bear the name of khufu. a certain smell. the discoverer of the quarry marks was colonel howard vyse, during the destructive excavations he undertook at giza in 1837. extending an existing c

agments. scholars were obliged to work for years to piece together and make sense of what remained, and they did a superb job.28 nevertheless, more than half the contents of this precious record proved impossible to reconstruct.29 what might we have learned about the first time if the turin papyrus had remained intact? the surviving fragments are tantalizing. in one register, for example, we read the names often neteru with each name inscribed in a cartouche (oblong enclosure) in much the same style adopted in later periods for the historical kings of egypt. the number of years that each neter was believed to have reigned was also given, but most of these numbers are missing from the damaged document.30 in another column there appears a list of the mortal kings who ruled in upper and lower

f the gods 385 abydos. seventeen centuries of kings i walked on into the deeper darkness, eventually finding my way to the gallery of the kings. it led off from the eastern edge of the inner hypostyle hall about 200 feet from the entrance to the temple. to pass through the gallery was to pass through time itself. on the wall to my left was a list of 120 of the gods of ancient egypt, together with the names of their principal sanctuaries. on my right, covering an area of perhaps ten feet by six feet, were the names of the 76 pharaohs who had preceded seti i to the throne; each name was carved in hieroglyphs inside an oval cartouche. this tableau was known as the abydos king list. glowing with colours of molten gold, it was designed to be read from left to right and was divided into five ver

esemble any other known style of architecture and in all cases there are questionmarks over their identity. isn t this precisely what one would expect of buildings not erected by any historical pharaoh but dating back to prehistoric times? doesn t it make sense of the mysterious way in which the sphinx and the valley temple, and now the osireion as well, seem to have become vaguely connected with the names of particular pharaohs (khafre and seti i, without ever yielding a single piece of evidence that clearly and unequivocally proves those pharaohs built the structures concerned? aren t the tenuous links much more indicative of the work of restorers seeking to attach themselves to ancient and venerable monuments than of the original architects of those monuments whoever they might have bee

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ast of characters, will bring together many different strands of the authentic tradition, thus tying up some loose ends. in fact, allen and i share a lot of interests. i first became aware of the new aeon english qabalah, by way of my involvement with t. o. p. y.1, in the late 1980s, when the equinox, volume vii was in production, and available to members and allies of t. o. p. y. at least one of the names mentioned in cipher was familiar to me: jake stratton-kent. i briefly immersed myself in this new method, for the new aeon, of using the english language, and 1. t. o. p. y, or[ thee] temple ov psychick youth, which i was involved with from 1989- 1992. xiv allen h. greenfield applying numeric values to the english alphabet. some of us, in the fullerton area, in orange county, california

egan to hear the spirit rappings that set in motion the spiritualist phenomena. the result was routine and widespread trance channeling supposedly in a straightforward manner, without initiation, ciphers or symbols. if a control calls itself katie king, one tends to accept the name as just that: a name, not a cipher key. but, with the decoding of liber al s cipher, this proved not to be the case. the names are meant to convey a second, more important meaning, but only for those able to decode it. one premise i must suggest is that, after the 1974 cipher discovery, the rules began to change again. it took 10 years for the cipher to be exploited by adepts, and at least another 10 for you to read about it. but in the meantime, as if the phenomena responded to obscure events in human history

overnment conspiracies on the other. as historian paul johnson has shown, the theosophical mahatmas were neither the discarnate semi-deities of the believers nor madame blavatsky s fraudulent deceptions of the skeptics. rather, they were real people adepts or initiates of the deep wisdom perhaps, but people nonetheless with radical political and spiritual agendas that made pseudonyms a necessity. the names such mahatmas and chiefs took were, in very truth, noms de guerre: the kind of names underground members adapt in wartime to protect themselves and their loved ones from arrest, murder or reprisal. curiously, it was this term, nom de guerre, that edward alexander crowley used to describe his adaptation of the name aleister, which carries the same cipher value as frater achad, the magical

tism, and the cipher of the ufonauts themselves. much is to be said for the revisionist historical notion, best expounded by paul johnson (in search of the masters, that theosophical mahatmas and magical secret chiefs are very human adepts deeply enmeshed in the spiritual and political revolutions of the late 19th and early 20th centuries. madame blavatsky may indeed have been the first to change the names to protect the adept, but the fact that they can be decoded via the ciphers of al revealed by aiwass years after blavatsky s death indicates perhaps a secret code known to blavatsky and later to crowley and his heirs. as i have pointed out, the basic documents of the hermetic order of the golden dawn, for example, were written in a cipher, the originals still being readily available. i h

word has an occult meaning that, when used to refer to a male being, renders the phrase androgynous. the cross references are complex. for example, koot hoomi= 109= androgynous, but also lord hadit now (from a qabalistic standpoint, identical with lord hadit won (compare the 1970s new age control seth. seth= 58= hadit. hadit, nuit and ra hoor khuit are the trinity of the book of the law) although the names are of ancient egyptian deities, in the book of the law they are transformed into the forces basic to the present aeon. the androgynous lam= 24= god but also now (or won. lam, as we note elsewhere in this book, is the prototype of the modern gray alien. both beings carry the implication of divine victory of the androgynous god. interestingly, aia aziz (65, 2 meade layne is a major link b

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

d out twice on the black cross. therefore, they are usually arranged in four words of five letters each as shown in figure 3, appendix a. this arrangement of 20 squares is called the tablet of union. the name is derived from the fact that the black cross joins all four watchtowers together into a single tablet as shown in figure 1, appendix a. the letters of the tablet of union are used to prefix the names of specific watchtower angels (see appendix b. the resultant names are the names of the archangels. the letters of the tablet of union are also used to prefix the names of demons. this is shown in the sixteen figures of appendix b. each square of figure 3, appendix a, can be made into a truncated pyramid. the result is shown in figure 15, appendix a. knowing how the four cosmic elements

truncated pyramid. the result is shown in figure 15, appendix a. knowing how the four cosmic elements are combined within a square will usually shed light on the characteristics of that region. each row of the tablet of union is under the influence of the cosmic element whose name is spelled by the letters. for example, the top row is under the influence of air. files or columns are influences by the names spelled by the letters in that column: ehnb, xkai, aont, rmto and paam. 36 the gematric values of these names indicate the type and nature of the influence. for example, ehnb has the value 66 which is equal to the words toto meaning "cycles" and ia meaning "truth" the first squares of the tablet therefore, contain forces of truth which tend toward periodic expression. the governing eleme

y, which are given by the watchtowers. these names are found by reading across the horizontal bar of the great crosses. the four holy names are: 1) air oroibahaozpi (oh-roh ee-beh ah-oh-zod-pee) 2) water mpharslgaiol (em-peh-heh ar-ess-el gah-ee-oh-leh) 3) earth mordialhktga (moh-ar dee-ah-leh heh-keh-teh-gah) 4) fire oipteaapdoke (oh-ee-peh teh-ah-ah peh-doh-keh) figure 10, appendix a, shows how the names of the four great kings of the watchtowers are determined. in addition, the correspondence between the four watchtowers and the four tarot trumps is given. the four kings are: 1) air bataivah (bah-tah-ee-vah-heh) 2) water raagiosl (rah-ah-gee-oh-sel) 38 3) earth ikzhikal (e e-keh-zo d-he e-kal) 4) fire edlprnaa (eh-del-par nah-ah) figure 11, appendix a, shows how the names of the 24 seni

eh) 2) water raagiosl (rah-ah-gee-oh-sel) 38 3) earth ikzhikal (e e-keh-zo d-he e-kal) 4) fire edlprnaa (eh-del-par nah-ah) figure 11, appendix a, shows how the names of the 24 seniors are determined from the arms of the great crosses. there are six seniors in each watchtower. figure 11 also shows the correspondence between the four watchtowers and the four syllables of the hebrew tetragrammaton. the names of the seniors are: air water habioro lsrahpm (hah-bee-oh-roh (less-rah-pem) aaozaif sahnov (ah-ah-oh-zodah-ee-feh (sah-ee-ee-noh-veh) htnorda lavaxrp (heh-teh-noh-rah-dah (el-ah-vahtz-ar-peh) ahaozpi slgaiol (aha-oh-zodh-pee (se1-gah-ee-oh-leh) avtotar soaiznt (ah-veh-toh-tah-rah (soh-ahee-zoden-teh) hipotga ligdisa (hee-poh-teh-gah (elee-geh-dee-sah) earth fire laidrom aaetpio (e1-ahee

now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is "numerical emanation" there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale. among the sephiroth, jointly and severally, we find the development of the persons and attributes of god. aleister crowley, gematria the names of the presiding deities of the sixteen sephirothic crosses (also called calvary crosses) are shown in figure 12, appendix a. consult enochian magic for gematria values and correct pronunciations. these deities must be addressed for all operations on any of the squares of the sephirothic crosses. observation of figure 12, appendix a, shows that in each subquadrant, one square is used for

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

es is the most feared, maligned, and misunderstood aspect of ceremonial magic. interestingly, it is one of the most potentially valuable as well. many readers will wonder what, if anything, demonic evocation has to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the

ve. there is a distinct advantage to using a mirror in the triangle instead of smoke, since the entity appears together with the reflection of the seer, thus facilitating the projection of psychic contents into the triangle. construct the triangle of art of plywood, and paint it white. paint a black triangle outline about two inches inside the edge, and glue a round mirror in the center. then add the names and sigil in crayon or in any other easily removable material before each ritual. in the following illustration, the triangle of art bears the names and sigil appropriate for the evocation of zazel, the demonic spirit of the planet saturn, which follows in this chapter. the divine name, archangel, angel, intelligence, and sphere appear in hebrew in the outer triangle. the inner triangle

easily removable material before each ritual. in the following illustration, the triangle of art bears the names and sigil appropriate for the evocation of zazel, the demonic spirit of the planet saturn, which follows in this chapter. the divine name, archangel, angel, intelligence, and sphere appear in hebrew in the outer triangle. the inner triangle contains the name and the sigil of the demon. the names in the outer section constrain the spirit within the inner triangle. for the spirit to escape, it must first pass by all the divine and angelical forces of saturn that constrain it. the magician's second line of defense is the magic circle. the r. r. et a. c. magic circle shown below is suitable to evoke any averse force from 9 this method was apparently rediscovered by "poke" runyon of

mpli astarte. 7 the tree of life. the outer ring contains the divine names that correspond to the signs of the zodiac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corresponding sephiroth in the order of the vault of the adepti's planetary walls. the inner ring contains the names of the archangels of the elements as well as the divine names of the sephiroth that are the root of each element. thus the magic circle contains all the divine names in balanced disposition attributed to the sephiroth, zodiac, planets, and elements. the magic circle may be on the floor with chalk, if necessary, but it is far more versatile and effective to construct it of round piece of

as well as the divine names of the sephiroth that are the root of each element. thus the magic circle contains all the divine names in balanced disposition attributed to the sephiroth, zodiac, planets, and elements. the magic circle may be on the floor with chalk, if necessary, but it is far more versatile and effective to construct it of round piece of white fabric about seven feet in diameter. the names corresponding to the forces should be painted on the fabric in the appropriate colors, as shown in the following table. force name color a hwhy red b whhy redorange c hhwy orange d yhwh yelloworange e hywh yellow f wyhh yellowgreen g hyhw green h yhhw blue-green i hhyw blue j whyh blue-violet k hwyh violet l ywhh red-violet l yhiloa e hwhy blue-violet k la l violet f r/bgi yhiloa e red a

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

wuotan and donar are to be regarded as exalted deities of heaven, much more may zio, tins, be accepted as such, whose name expresses literally the notion of sky, while wuotan signifies the air, and donar the thunderstorm. and as wuotan turns the tide of battle, zio presents himself as the special god of war; as donar flings the hammer and wuotan the spear, he is god of the sword, as exhibited in the names sahsnot and heru. but here much remains dark to us, because our legend has lost sight of zio altoo-ether. like wuotan, he also seems to rush down from the sky in the form of tempest. two others, though never appearing in the week, must yet be reckoned among the great gpds. froho, a god of hunting, of generation, fertility and summer, had long planted his name in the heart of our language

the stale explanation of hexe (witch) from hecate. this is allowing the devil a great antiquity in comparison with those heroes; to me eeinhart and isengrim seem to reach up far higher than the -ninth century, and siegfried even beyond arminius, therefore a long way before the time when the term devil first came into our language. several designations of the giants are unmistakably connected with the names of surrounding nations; mone's view applies them to indians, frisians, persians, according as the words ent and wrise suit his purpose; let no one be startled to find that caucasus comes from our gouchsberg (cuckoo's hill! a later work, whose merits i acknowledge on p ]070n, comes in not unseasonably here. soldan agrees in my opinion on the atrocity and folly of the witch-persecutions, b

e clergy themselves would not always succeed in marking off the bounds of the two religions; their private leanings might let some things pass, which they found firmly rooted in the multitude. in the language, together with a stock of newly imported greek and latin terms, there still remained, even for ecclesiastical use, a number of teutonic words previously employed in heathen services, just as the names of gods stood ineradicable in the days of the week; to such words old customs would still cling, silent and unnoticed, and take a new lease of life. the festivals of a people present a tough material, they are so closely bound up with its habits of life, that they will put up with foreign additions, if only to save a fragment of festivities long loved and tried. in this way scandinavia

am conversae, daemonum illusionibus seductae, credunt se nocturnis horis cum diana paganorum dea, vel cum herodiade et innumera multitudine mulierum, eqidtare super quasdam bestias, et multa terrarum spatia intempestae noctis silentio pertransire, ejusque jussionibus velut dominae obedire, et certis noctibus ad ejus servitium evocari' such was the earlier way of thinking about witches' rides^ and the names naht-fard, naht-frouwd, naht-rita, dating doubtless from the heathen time, agreed exactly with the on. qveldri^a, myrkri^a on p. 1053-4. i cannot indeed produce 1 tlie clergy represented dancing as a mimicry of the priestly procession, and likened it to the jewish idolatry with the golden calf- the extract from burchard, superst. c (conf. pref. to my first ed. p. xxiv) can neither have b

ave culled out of witch-trials, may afford us a welcome glimpse into old elvish domestic economy itself. some are taken from healing herbs and flowers, and are certainly the product of an innocent, not a diabolic fancy: wolgemiit (origanum, schone (bellis minor, daisy, luzei (aristolochia, wegetritt (plantago, bliimchenhlau (conf. the marvelous flower, p. 971, peterlein (parsley; exactly such are the names of two fairies in midsum. n. dr, peasehloftsom and mustardseed. names equally pretty are borrowed from the forest life of the sprites: giiinlauh(-leaf, griineivald, lindcniauh, lindenzweig(-twig, eichenlaub (oak, birnhaum (pear, birnbaumchen, rautenstraucli (rue, biichshaum (box, hdldcrlin (elder, krdnzlein (garland, spring-in s-feld, hurlehiiscli, zum-ivald-jliehen; clad in green (as th

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ther another word, which wants the suffix -n, has any business here, namely the on. iotr, 3 as. eot, now only to be found in the compound forniotr, forneot (p. 240) and the national name lotar, the jutes? one thing that makes for it is the same omission of -n in the swed. jtitte (gigas, dan. jette, pi. jetter; then, taking iotnar as= iotar (goth. itan6s= itos, we should be justified in explaining the names jotar, jotland by an earlier (gigantic) race whom the advancing teutons crowded out of the peninsula. 4 in that case we might expect an os. et, etes, an ohg. ez, ezes, with the 1 johann laurenberg, a eostock man, b. 1590, d. 1658. the first ed. of his poem appeared 1652. 2 ern. joach. westphal, de consuetudine ex sacco et libro, eost. 1726. 8. pp. 224-5; the catalogue there given of old

dmor, pielgrzym! ter f^^mar^areta vienna 1834 p-17 b: obrzim, the -im as in oyczim, giants. 527 as the avari in the mid. ages are= chuni, the words mn and obor alike spring out of the national names hun and avar.1 to the slavs, tchud signifies both finn and giant, and the russ. ispolin (giant) might originally refer to the f gens 8palorum y of jornandes; conf. schafarik 1, 286. 310. so closely do the names for giant agree with those of ancient nations: popular belief magnified hostile warlike neighbours into giants, as it diminished the weak and oppressed into dwarfs. the sanskrit rdkshasas can have nothing to do with our riese, nor with the ohg. recchio, mhg. recke, a designation of human heroes (see suppl. we find plenty of proper names both of giants and giantesses preserved in on, some

t into branches again, conf. rask s afhand. 1, 88. thrymr is called fiursa drottinn, saem. 70-74, a pursa j)m (nation) is spoken of, 107a, but iotunheimr is described as their usual residence. even our poem of rother 767 speaks of a riesenlant. on the borders of the giant province were situate the griottuna garffar, sn. 108-9. we have already noticed how most of the words for giant coin cide with the names of ancient nations. giants were imagined dwelling on rocks and mountains, and their nature is all of a piece with the mineral kingdom: they are either animated masses of stone, or creatures once alive petrified. giants. 533 hrungnir had a three-cornered stone heart, his head and shield were of stone, sn. 109. another giant was named vagnjiofffi (waggon-head, sn. 211 a, in saxo gram. 9. 1

he work of giants. they call them jattegryter, troldgryter, yet also s. oles gryter (hallager 53b. vol. ii. i 552 giants. petrified giants. then the myth about stone-circles accounts for their form by dances of giants; l many rocks have stories attached to them of wedding-folk and dancing guests being turned into stone (see suppl. the old and truly popular terminology of mountains everywhere uses the names of different parts of the body; to mountains are given a head, brow, neck, back, shoulder, knee, foot, etc (ra. 541. and here we come across numerous approximations and overlappings between the giant-legend and those of dwarfs, schrats and watersprites, as the comprehensive name troll in scandinavian tradition would of itself indicate. dwarfs of the mountains are, like giants, liable to

tones and images with oil or fat, conf. p. 63. as to the gude lubbe whose worship is recorded by bp. gebhard (p. 526, his gianthood is not yet satisfactorily made out. fasolt, the giant of storm, was invoked in exorcisms; but here we may regard him as a demigod, like thorgersr and irpa, who were adored in scandinavia (see suppl. the connexion pointed out between several of the words for giant and the names of ancient nations is similar to the agree ment of certain heroic names with historic characters. mythic traits get mysteriously intergrown with historic, and as dietrich and charles do duty for a former god or hero, hungarians and avars are made to stand for the old notion of giants. only we must not carry this too far, but give its due weight to the fact that iotunn and]?urs 3 have in

HAMIL THE ROSICRUCIAN SEER

lsehood. every spirit that i had seen wasofa pleasing form. i believed that the enemy ofmanwas otherwise.thecommunication that i had withthemtended to make me better than i should have been, or rather than i was, without their agency being sought.theknowledge they gave me, though startling and wonderful, was i believed innocent, for they in their charms and talismans did not mention him by any of the names known to me in all my readingofblack magic. i136 therosicrucianseer944o-'thebook would be shown plainly in an unconse- crated mirror or crystal' 1 asked 'shallitbe a plain glass or silvered mirror?'9442-'tuesday.like that, but unconsecrated''iam engaged on tuesdays. cannot it be on some other day' 9443-'wednesday, thursday, friday, saturday,sunday-noon''thenwe will inspect on sunday at n

the king of the west, not compelled commanded or fear but on my own accord and free will especially oblige myself by these presents firmly& faithfully and without deceit to t.w.>icrystal stone or glass and to fulfil his commands truly in all things wherein i can by the virtue of all the names of god and by virtue wherewith the sun and moon were darkened and my planet and the celestial characters thereof and principally by this seal binding most solidly. in witness of which guilty person he commanding i have signed this present obligation with mine own seal to which ialwaysstick close."thename of the person who wishes to obtain the spirit in the crystal.ro6therosicrucianseerth

HANDBOOK OF EGYPTIAN MYTHOLOGY

nekhbet and wadjyt. in the symbolic language that had developed to express ideas about kingship, the two ladies represented upper and lower egypt and were identified with the white crown of the south and the red crown of the north. the two lords were horus and seth. most early dynastic period kings associated themselves with horus by showing a horus falcon on the serekh that enclosed their names. the names and titles taken by a king at the start of his reign identified the ways in which he manifested horus and acted as a kind of policy statement. during the second dynasty a king called peribsen replaced the horus falcon with the curious composite animal that represented the god seth. peribsen may have been trying to assert the primacy of his local god, but he seems to have lost his throne

been based on existing myths, but some of them eventually generated myths to explain features of their cult. the relationships between deities could be expressed by moving divine statues between temples during religious festivals. these processions, in which the god was carried inside a boat-shaped shrine, gave ordinary people their only chance to get close to the sacred images of their deities. the names of some of the festivals listed in temple calendars suggest that reenactments of myths were involved, but such reenactments were rarely depicted. the majority of new kingdom temple reliefs show a ritualized exchange between the king representing humanity and a deity representing the divine realm. the king makes offerings or performs rituals. the god responds with a gesture or an object t

wn in modern times as isis and ra or the true name of ra. its ancient title places it among the spells for warding off poison from the first time, and the narrator is the scorpion goddess serqet. her monologue forms part of a healing spell, but it is composed in an excellent literary style.19 as the story occurs in few sources, it cannot be seen as a very important part of the mythical cycle, but the names of the sun god recorded in the story reflect the kind of theological speculation found in new kingdom hymns to the creator. gaining power over a supernatural being by discovering its secret true name is a constant theme of egyptian magical and funerary texts and a common motif in the folktales of many cultures. the true name of ra. the story begins with a statement by serqet that the cre

gy 8. for the creator as an androgynous deity, see j. zandee, the birth-giving creator-god in ancient egypt, in studies in pharaonic religion and society in honour of j. gwyn griffiths, ed. a. b. lloyd (london, 1992, 169 185; and k. mysliwiec, la m re, la femme, la fille et la variante feminine du dieu atoum, etudes et travaux 13 (1983: 297 304. 9. two different terms for spitting that sound like the names shu and tefnut are used in this text. the egyptians were fond of etymological explanations for the nature of deities. these explanations are often false in linguistic terms, but they can provide information on religious ideas. 10. writers on egyptian myth refer to the eye of ra as the eye goddess or as the solar eye (the sun disk) in distinction to the lunar eye (the moon disk. 11. for t

n ancient egypt. london: 1959, 245 249. s. quirke. benu bird of ra, the phoenix of egypt. in the cult of ra sun-worship in ancient egypt. london: 2001, 27 30. primary sources: pt 600; ct 76, 335; bd 13, 17, 29b, 83; herodotus h ii.73 bes and beset bes and beset were protective dwarf deities closely associated with childbirth and rebirth. a number of dwarf deities are known from egyptian art under the names of aha, hity (haty, or bes. they often appear in groups strangling snakes, waving knives, or playing musical instruments. aha, whose name means fighter, attacked and overcame the forces of evil such as demons, chaos serpents, and foreign sorcerers. hity was a kind of divine exorcist who drove away evil by stamping, dancing, and banging a drum or a tambourine. bes, and the female counterp

HEAVEN HELL

essed" and before the close of the xixth dynasty, about 1300 years later, all the principal books relating to the tuat were profusely illustrated. in the copies of them which were painted on the walls of royal tombs, each division of the tuat was clearly drawn and described, and each gate, with all its guardians, was carefully depicted. both the living and the dead could learn from them, not only the names, but also the forms, of every god, spirit, soul, shade, demon, and monster which they were likely to meet on their way, and the copious texts which were given side by side with the pictures enabled the traveller through the tuat--always, of course, provided that he had learned them--to participate in the benefits which were decreed by the sun-god for the beings of each section of it. in

en terrified at the idea of his material body falling into dust and decay, and must have hoped for its resurrection through osiris. the chapters which seti i. had cut on his sarcophagus are entitled the "chapter of coming forth by day, and of making a way through ammehet" and the "chapter of causing the soul to be united to its body in the underworld" in the former he declares that p. 24 he knows the names of the gods who preside over the other world, and also the proper words of power, and because he has this knowledge he demands admission into sekhet-aaru, a portion of osiris's kingdom of sekhet-hetepet, and a constant and abundant supply of wheat (for bread, barley (for beer, incense, unguents &c, and the power to assume any form he pleases at will. in the latter he calls upon certain g

the dead, it is quite clear that, according to one view, sekhet-aaru, the land of the blessed, was divided into seven sections, each of which was entered through a gate having three attendants, and that, according to other traditions, it had sections varying in number from ten to twenty-one, for each of the gates mentioned above must have been intended to protect a division. it will be noted that the names of the ten gates are in reality long sentences, which make sense and can be translated, but there is little doubt that under the xviiith dynasty these sentences were used as purely magical formulae, or words of power, which, provided the deceased knew how to pronounce them, there was no great need to understand. in other words, it was not any goodness or virtue of his own which would ena

oncerning sekhet-aaru are that--1. one section at least was filled with fire. 2. another was filled with rushing, roaring waters, which swept everything away before them. 3. in another the serpent rerek lived. 4. in another the spirits lived upon the inert and the feeble. 5. in another lived the "destroyer of souls" 6. the great antiquity of the ideas about the aats is proved by the appearance of the names of hap, the nile-god, sept, or sothis, and the hippopotamus-goddess, hebt-re-f, in connection with them. the qualification for entering the aats was not so much the living of a good life upon earth as a knowledge of the magical figures which represented them, and their names; these are given twice in the papyrus of nu, and as they are of great importance for the study of magical pictures

were introduced into the pictures of sekhet-hetepet drawn in later times, and, in order that the reader may be enabled to trace some of the most striking of these, copies of sekhet-hetepet from the papyrus of anhai (about b.c. 1040, and from that of auf-ankh (ptolema c period, are reproduced on pp. 59 and 61. footnotes 28:1 british museum, no. 10,477, sheet 26 (chapter cxliv. 31:1 sheet 25. 35:1 the names of the gatekeepers of gates xl-xxi. are not given in the papyri. 38:1 sheets 28, 29, and 30. 43:1 british museum, no. 9,900, sheet 17. 48:1 probably the marauding seamen who traded on the coasts of the mediterranean, and who sometimes landed and pillaged the region near which the primitive elysian fields were supposed to have been situated. 51:1 ani was the receiver of the ecclesiastical

HEKAS

awn direct through the earth where-e'r you might happen to be. the circle is the gate which opens into the earth and allows in/egress through the power of the land. there is more than one history here to tell; we might look to the history of our techniques and seek to discover whom it was that introduced any one of the plethora of technicalities of spell-craft, or we might seek out the history of the names which we use to call our requisites of arte. these histories are re-membered in the very current itself, as each initiate of the tradition adds and refines to what has gone before and then, in their own turn, passes their knowledge on- the current is imbued with their spirit and these live on in the passing-on of the power- the mighty dead now live within out own flesh. from an etymologi

inscriptions in ancient mesopotamia circa the early dynastic period (2400bc. the magic circle in babylonian sorcery was called zisurru- meaning 'flour which makes a boundary; this was because the circle was traced out by a trickle of flour- a practice still used in the craft and the rites of the voudoun. the magician or witch was therefore 'the en-circling one' and this may be seen by looking at the names attributed to a sect of witches or sorcerers in ancient persia- the yatukan- a sect believed to be of direct descent from the magicians of chaldea and babylon; this name is derived from the same roots as the name for sorcerers in the atharva veda, namely yatuvidah- meaning 'those who bewitch. these early sorcerers were also called abhicarika- which is derived from the sanskrit abhi-car m

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nt of motion" thus calling atma-buddhi "soul" and manas "spirit" which we do not. soul was generated prior to body, and body is posterior and secondary, as being according to nature, ruled over by the ruling soul. the soul which administers all things that are moved in every way, administers likewise the heavens. soul then leads everything in heaven, and on earth, and in the sea, by its movements-the names of which are, to will, to consider to take care of, to consult. to form opinions true and false, to be in a state of joy, sorrow, confidence, fear, hate, love, together with all such primary movements as are allied to these being a goddess herself, she ever takes as an ally nous, a god, and disciplines all things correctly and happily; but when with annoia-not nous-it works out everythin

claim to authority which they may put forward. q. but would mme. blavatsky apply this to her own works-the secret doctrine, for instance? a. certainly; she says expressly in the preface that she gives out the doctrines that she has learnt from the masters, but claims no inspiration whatever for what she has lately written. as for our best theosophists, they would also in this case far rather that the names of the masters had never been mixed up with our books in any way. with few exceptions, most of such works are not only imperfect, but positively erroneous and misleading. great are the desecrations to which the names of two of the masters have been subjected. there is hardly a medium who has not claimed to have seen them. every bogus swindling society, for commercial purposes, now claims

uth and light through the discredit and evil report which such shams, swindles, and frauds have brought upon the whole subject. i say again, every earnest theosophist regrets today, from the bottom of his heart, that these sacred names and things have ever been mentioned before the public, and fervently wishes that they had been kept secret within a small circle of trusted and devoted friends. q. the names certainly do occur very frequently now-a-days, and i never remember hearing of such persons as "masters" till quite recently. page 138 the key to theosophy- hp blavatsky.txt a. it is so; and had we acted on the wise principle of silence, instead of rushing into notoriety and publishing all we knew and heard, such desecration would never have occurred. behold, only fourteen years ago, bef

e various kinds of demons who appear through evocation, but spoke severely against such phenomena. his austerities, purity of life, and earnestness were great. he is credited with having been levitated ten cubits high from the ground, as are some modern yogis, and mediums. illusion in occultism everything finite (such as the universe and all in it) is called illusion or maya. individuality one of the names given in theosophy and occultism to the human higher ego. we make a distinction between the immortal and divine and the page 155 the key to theosophy- hp blavatsky.txt mortal human ego which perishes. the latter or "personality (personal ego) survives the dead body but for a time in kamaloka: the individuality prevails forever. initiate from the latin initiatus. the designation of anyone

HEPTAMERON

here be made three circles of the latitude of nine foot, and let them be distant one from another a hands breadth; and in the middle circle, first, write the name of the hour wherein you do the work. in the second place, write the name of the angel of the hour. in the third place, the sigil of the angel of the hour. fourthly, the name of the angel that ruleth that day wherein you do the work, and the names of his ministers. in the fifth place, the name of the present time. sixthly, the name of the spirits ruling in that part of time, and their presidents. seventhly, the name of the head of the signe ruling in that part of time wherein you work. eighthly, the name of the earth, according to that part of time wherein you work. ninthly, and for the compleating of the middle circle, write the

he spirits ruling in that part of time, and their presidents. seventhly, the name of the head of the signe ruling in that part of time wherein you work. eighthly, the name of the earth, according to that part of time wherein you work. ninthly, and for the compleating of the middle circle, write the name of the sun and of the moon, according to the said rule of time; for as the time is changed, so the names are to be altered. and in the outermost circle, let there be drawn in the four angles, the names of the presidential angels of the air, that day wherein you would do this work; to wit, the name of the king and his three ministers. without the circle, in four angles, let penheptameron 2 tagones be made. in the inner circle let there be written four divine names with crosses interposed in

, let penheptameron 2 tagones be made. in the inner circle let there be written four divine names with crosses interposed in the middle of the circle; to wit, towards the east let there be written alpha, and towards the west let there be written omega; and let a cross divide the middle of the circle. when the circle is thus finished, according to the rule now before written, you shall proceed. of the names of the hours, and the angels ruling them. it is also to be known, that the angels do rule the hours in a successive order, according to the course of the heavens, and planets unto which they are subject; so that that spirit which governeth the day, ruleth also the first hour of the day; the second from this governeth the second hour; the third; the third hour, and so consequentkly: and w

o the course of the heavens, and planets unto which they are subject; so that that spirit which governeth the day, ruleth also the first hour of the day; the second from this governeth the second hour; the third; the third hour, and so consequentkly: and when seven planets and hours have made their revolution, it returneth again to the first which ruleth the day. therefore we shall first speak of the names of the hours. of the names of the angels and their sigils, it shall be spoken in their proper places. now let us take a view of the names of the times. a year therefore is fourfold, and is divided into the spring, summer, harvest and winter; the names whereof are these. hours of the day. hours of the night. 1. yayn. 1. beron. 2. janor. 2. barol. 3. nasnia. 3. thanu. 4. salla. 4. athir. 5

. 6. thamur. 6. rana. 7. ourer. 7. netos. 8. thamic. 8. tafrac. 9. neron. 9. sassur. 10. jayon. 10. aglo. 11. abai. 11. calerna. 12. natalon. 12. salam. the spring. talvi. the summer. casmaran. autumne. ardarael. winter. farlas. heptameron 3 the angels of the spring. caratasa. core. amatiel. commissoros. the head of the signe of the spring. spugliguel. the name of the earth in the spring. amadai. the names of the sun and moon in the spring. the angels of the summer. gargatel. tariel. gaviel. the head of the signe of the summer. tubiel. the name of the earth in summer. festativi. the names of the sun and moon in summer. the angels of autumne. tarquam. guabarel. the head of the signe of autumne. tarquaret. the name of the earth in autumne. rabianara. the sun. the moon. abraym. agusita. the s

HINE PHIL ASPECTS OF EVOCATION

ile of shit for the ledger. i scream and take a hammer to them, only to collapse exhausted and retching on the temple floor. the red lines of the yantracircuit on the floor seem at that moment to be particularly mocking and indifferent to my efforts. there is a kind of .wrenching. feeling in my head, the snap of vertebrae being twisted, a helpless animal having its neck wrung, and i begin to howl the names that erupt from my throat. and the jackals rushed in to feed, and i laughed when i saw them .cos they all wore my face. i came back from that moment into a kind of calm detachment .emptied. momentarily of any further feeling. i walked around the temple, as though seeing the debris for the first time, sifting carefully through the mess, examining each half-finished piece as though it wasn

HINE P OVEN READY CHAOS

for the ledger? i scream, and take a hammer to them, only o collapse exhausted and retching on the temple floor. the red lines of the yantracircuit on the floor seem at that moment to be particularly 58 phil hine mocking and indifferent to my efforts. there is a kind of wrenching feeling in my head, the snap of vertebrae being twisted, a helpless animal having its neck wrung, and i begin to howl the names which erupt from my throat: zzznnnaaaaaaa shkaaa gnaaaaa iiaaaa and the jackals rush in to feed, and i laughed when i saw them cos they all wore my face. i came back from that moment with a kind of calm detachment, emptied momentarily of any further feeling. i walked around the temple, as if seeing the debris for the first time. sifting carefully through the mess, examining each half-fin

HP LOVECRAFT A DARK LORE

horn or hard rubber. it was, to use a more concrete but less accurate comparison, as if people with loose, splintery wooden shoes were shambling and rattling about on the polished board floor. of the nature and appearance of those responsible for the sounds, i did not care to speculate. before long i saw that it would be impossible to distinguish any connected discourse. isolated words- including the names of akeley and myself- now and then floated up, especially when uttered by the mechanical speech-producer; but their true significance was lost for want of continuous context. today i refuse to form any definite deductions from them, and even their frightful effect on me was one of suggestion rather than of revelation. a terrible and abnormal conclave, i felt certain, was assembled below

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

cutive races, you can win thousands and thousands of dollars. i worked out a system for them, basing it almost entirely on numbers, including their own personal numbers, the time they would be going to mexico for this venture and other factors. i picked everything by hours of the day. what i actually was giving them were my calculations of which numbers would be best for which hours of the races. the names of the horses were never a factor; i didn't even know them. it was a matter of choosing, perhaps, the fourth horse in the fifth race for the fifteenth hour of 'the day. so, they took all this information and set off. something happened to them on the way down there. a small accident delayed them so that they arrived a day late, and they were panicky because they felt that all the informa

INITIATION INTO HERMETICS

mount of mischief. therefore every magician is advised to take this warning very seriously! each elementary has to be given a name at the very moment of its creation. it is opportune to choose less common names because the mere utterance of a name will be enough to bring the elementary near the magician at once. supposing that one has created several elementaries, it is advisable to take notes of the names in order not to forget them. but these names must not be mentioned to anyone else because another magician, being clever enough, could easily seize the elementaries and work with them without any effort. the power and effectiveness of an elementary depends entirely on its loading. the stronger the willpower of the magician, the projection of the elements to the outside will be all the gr

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

-dancing, gleaming in splendour on the burial mound! hail to thee as the corpse-king, pround as any man in the bed of marriage! in they four hands, seen and unseen, are the weapons of thy dominion- the signs of the power that thou dost wield in gestures of shadow and light. thou bearest a flute that the wind doth play, carved of a holy man s femur. thou bearest the book of judgement, fill d with the names of all blessed and wise; above whose pages a quill doth move- untouched by hand or soul. thou bearest a cursing-stave of blackthorn, a sword of unmelting ice, and endless rosary of mourners tears and an hourglass of ashen remains. all seasons begin and end with thy dance, for thy hand doth command the millstones of time. thous dost reveal the mystery of faith, for thou bearest the image

IRISH WITCHCRAFT AND DEMONOLOGY

under the influence of the "evil eye" or had a pishogue put upon it. the defendant had agreed to send for the curative charm to a wise woman in the mountains. the modus operandi was then proceeded with. three locks of hair were pulled from the cow's forehead, three from her back, three from her tail, and one from under her nostrils. the directions continued as follows: the operators were to write the names of eight persons in the neighbourhood whom they might suspect of having done the harm (each name three times, and the one of these eight who was considered to be the most likely to have "blinked" the cow was to be pointed out. when this had been done there was to be a bundle of thatch pulled from the roof of the suspected person. the owner of the cow was then to cut a sod, and take a coa

arm (each name three times, and the one of these eight who was considered to be the most likely to have "blinked" the cow was to be pointed out. when this had been done there was to be a bundle of thatch pulled from the roof of the suspected person. the owner of the cow was then to cut a sod, and take a coal out of the fire on a shovel on which to burn the hair, the thatch, and the paper on which the names had been written. the sod was then to be put to the cow's mouth, and if she licked it she would live. p. 241 his honour to defendant "and did she lick it" defendant "ave, lick it; she would have ate it (roars of laughter) it then transpired that the burning of the thatch had been omitted, and this necessitated another journey to the wise woman. we may also expect to find traces of strang

ISIS UNVEILED

his work out of the hands of* many christians whom its perusal would not benefit, and for whom it was not written. we allude to those whose faith in their respect- ive churches is pure and sincere, and those whose sinless lives reflect the glorious example of that prophet of nazareth, by whose mouth the spirit of truth spake loudly to humanity. sueh there have been at all times. history preserves the names of many as heroes, philosophers, philan- thropists, martyrs, and holy men and women; but how many more have lived and died, unknown but to their intimate acquaintance, unblessed but by their humble beneficiaries! these have ennobled christianity, but would have shed the same luster upon any other faith they might have professed for they were higher than thdr creed. the benevo- lence of p

iter and the other demons, are now consecrated to the virgin mary and the other saints. ajmost the whole of paganism is con- verted and api^ed to popery" why not be impartial and add that a good portion of it was adopted by protestant religions also? even the apostolic designation peter is from the mysteries. the hierophant or supreme pontiff bore the chaldaean title idd, peter, or in- terpreter. the names ptoft, peth'r, the residence of balaam, patara, and patraa, the names of oracle-cities, pattret or pcderaa and, perhaps, 42. booamy, in la biuiolhiqiu faltxandris, laya "thirty yewa lata" but uie heibytcr p. oodus, who wu an eye-witncaa, atyt "twenty yean (flwt. adt. pagmtot, vi, 15, p. 421. 43. since the above was written, the spirit here deacribed has been beautifully exem- plified at

ce christianity, included. herder places the cradle of humanity in india, and shows moses as a clever and relatively modem compiler of the andent brahmanical traditions "the river which encircles the country (india) is the sacred ganges, which all asia considers as the paradisaical river. there, also, is the biblical gihon, which \i none else but the indus. the arabs call it so unto this day, and the names of the countries watered by it are yet existing among the hindfls* jacouiot claims to have translated every ancient palm-leaf manuscript which he had the fortune 44. e. pococke ipvei the v&riatioiu cl the duiw buddha m: bnd'ha, buddha. boiiddb% boatta. pout. pote. pfji^ pte. phthe. hitha, phut etc, etc see indm ta ormk appoidiz, p. 397. 45. hie tiais of the pope ii aiao a perfect copy of

fnring ol the ewe n e order, aood bekmged wholly to cbriitianity (i. m. joat: tht lirato* indeed, 1. 411 qiiotdd by the authw ot sid, ilu sonisis unveiled nor his apostles, but long after their time by some unknown persons, vrfio, jud^g well that they would hardly be believed when telling of things they had not seen themselves, he&ded their narratives with the names of the apostles or of disciples contemporaneous with the latter* commenting upon the subject, a. franck, the learned hebrew scholar of the institute and translator of the kabala, expresses the same idea "are we not authorized" he asks "to view the kabala as a predous remnant ot religious philosophy of the orient, which, trans' ported into alexandria, got mixed with the doctrine of hato

adonim, adonia, attenim, ethanim* and this feast is named in exodus (xxiii, 16) the feast of ingatkaritm "all the men of israel assembled themselves unto king solomon at the feast in tlie month ethanim, which is the aevenik month^ plutarch thinks the feast of the booths to be the bacchic rites, not the eleusinian. thus "bacchus was directly called upon" he says. the sdxizian worship was sabbatie; the names evius, or hevius, and effective motion the woii hod evidently been done; the luuid* rdazed their gra^ and the old mifccnr fdl on his bade a ooqmel a stnjige and ghostly imile had ktued on thestonylipa a amile dead man himbeu. he (tared round with an eipi snon of tenw difficult to demribe, and

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

s it is sought to dissuade, sought to rival, sought to put out saints sight sought even to surpass in seeming a further and truer, because a more solid and a more sensible, glory. the apostate, real-born lucifer is so named as the intensest spirit of light, because he is of the things that perish, and of the things that to mind because they are all of matter have the most of glory! thus is one of the names of the devil, the very eldest-born and brightest star of light, that of the very morning and beginning of all things the clearest, brightest, purest, as being soul-like, of nature; but only of nature. real law. or nature, is the devil; real reason is the devil. now we shall find, with a little patience, that this transcendental, beyond-limit-or-knowledge ancient belief of the fire-god is

months after he had risen, he received from sophia (soph, suph, or holy wisdom, that perfect knowledge or illumination, that true gnosis, which he communicated to the small number of the apostles who were capable of receiving the same. the gnostic authorities are st. irenaeus in the first place, tertullian, clemens alexandrinus, origen, st. epiphanius. the gnostics are divided into sects, bearing the names of valentinians, carpocratians, basilideans, and manich ans. gnwsij, gnosis, gnossos: thence gnostics. as the son of god remained unknown to the world, so must the disciple of basilides also remain unknown to the rest of mankind. as they know all this, and yet must live amongst strangers, therefore must they conduct themselves towards the rest of the world as invisible and unknown. hence

he seven vowels, by means of which came speech to man, when the new being, man (this is cabalistic again, and therefore difficult of comprehension, opened his mouth and spake. the seven strings of the irish harp, it will be remembered, are blazoned luna, or the moon the feminine moon according to the practice of the old heralds, in regard to all royal or ruling achievements, which are blazoned by the names of the planets. the seven strings of the irish harp mean also the seven pure tones in music; these, again, stand for the seven prismatic colours; which, again, describe the seven vowels; and these, again, represent their seven rulers, or the seven planets, which have their seven spirits, or celestial flames, which are the seven angels or spirits of god, who keep the way round about the t

the twelve apostles. his right hand is raised in the act of the holy sign, whilst his left clasps the chalice of the s.s, or sacrament of wine; in the cup is a salamander, signifying the h.g. this is st. john the 242 the rosicrucians. apostle, the author of the apocalypse; or the sanctus spiritus, who baptises in the mystic eucharist with the holy ghost and with fire. fig. 174. the following are the names of the angels of the planets, according to the gnostics. at the beginning of all things, is jehovah (sabaoth, victory; at the end, the old serpent (ophis. between these are the seraphim (intelligences) and cherubim (benevolences, and their representatives. origen calls the sun, adonai; the moon, lao; jupiter, eloi; mars, sabao; orai, venus; astaphai, mercury; ildabaoth, saturn. all this

and adder's tongue, for the egg and the serpent were two of the emblems of the egyptian and greek mysteries, the griffin, the lion of st. mark, the honeysuckle-and-lotus ornament the convolutions and volutes, the horns as floriations springing from the lighted candelabra, the lotus and tori of egypt, and the greek ornaments and roman templar ornaments, are all related in their religious meanings. the names of the three kings, or shepherds, who descried the star of annunciation in the east, are caspar, melchior, and balthasar. caspar, or gaspar, is the white one; melchior is the king of light; balthasar, the lord of treasures. balthasar or balthazar, is the septuagint spelling of belshazzar. linga is the old name of an island near lona, called the dutchman's cap (qy. the phrygian cap? also

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

any, 1994) in the section called creation mysticism. in the midst of steven fisdel s how-to book, practice of kabbalah: meditation in judaism (northvale: jason aronson inc, 1996, one finds sy chapter 1, paragraphs 1- 6 and 8, hebrew and english, in a chapter entitled, the sefirot of the formless: imprinting as the foundation of creation. from these sy passages, various meditations are derived: on the names of god listed in sy s initial segment; on the interrelationship of the letter families (i.e, mothers, doubles, and simples) as introduced in the second segment. the next addition to our list is in many regards the ultimate: a. peter hayman, sefer yesira: edition, translation and text-critical commentary (t bingen: mohr siebeck, 2004. hayman s introduction discusses the text of sy and its

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

of scholem fs 4th lecture in major trends in jewish mysticism. further, refer to the following. abulafia, abraham ben samuel. gthe book of the sign, h in revelation and redemption: jewish documents of deliverance from the fall of jerusalem to the death of nahmanides, translated and edited by george w. buchanan (dillsboro: western north carolina press, 1978: pp. 293-307. get ha-shemot: divorce of the names. translated by sharron shatil. belize city: providence university, 2007. for information, go to www.everburninglight.org. ner elohim: candle of god. translated by sharron shatil. belize city: providence university, 2007. for information, go to www.everburninglight.org. the path of the names. berkeley: trigram/tree, 1976. gfrom sha feri zedek, h gthe question of prophecy, h and selections

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

orresponding gods who lend their names and qualities to the planets. though it was easy to find such a list about greece and rome, texts concerning mesopotamia included miscellaneous facts subdivided into general categories only (e.g. pannekoek 1961. the reasons of this vagueness later became evident with the compiling of such a table starting to look like sisyphean work. as we aim to systematise the names of planets and their gods used in mesopotamia, let us have a brief look at mesopotamian history since there have been many changes in them. mesopotamian history, languages and script though mesopotamian prehistory reaches at least 60,000 years, we can only date permanent settlements there beginning with the sumerians in the 4th millennium bc. events since then are dated differently in di

m ninurta, reach the war god nergal who is connected to mars. akkadian astral terminology in cuneiform texts, any name can be found written in different ways; and the meaning of a name can depend on its written form. for the sake of better understanding we shall add to the name of a celestial 16 body its number by gossmann fs catalogue in brackets (gossmann 1950. this classical catalogue contains the names of celestial bodies and related gods with data concerning them. e.g. mulgal (g62, akkadian kakkabu rabu ebig star f, can mean the moon, the bright star sirius, jupiter, saturn, and in astrological texts also a meteor. the combination mulrab-bu (g367) is pronounced and translated similarly to the previous one, but it means jupiter, venus, or the not too conspicious star oph in the constel

igns. another frequent name of jupiter n beru, written mulne2-bi-ru (g144, g298, can mean jupiter in culmination or in other specific positions, but can also denote the north star( umi) and canopus( car, and even the constellation perseus or a meteor. another widespread designation of jupiter mul.ul.pa.e3.(a) elord of the bright dawn f (meaning jupiter in the east) shows a possibility to classify the names of jupiter by its place on the firmament. it may appear that mulsag.me.gar means ejupiter in culmination f while mulud.al.tar means ejupiter in the west f. d.ulpae refers to the god .ulpae (also .ulpa fe) ebrilliant youth f (black& green 1998: 173) or elord of the shining dawn f. in the sumerian period he belonged among smaller underworld gods (dealing also with war and wild beasts, chan

f (labat 1963: 43. there is no agreement as to how to read the signs. rochberg suggests it to be read dili-bat, reiner has proposed dele-bat (according to the greek transcription delephat (rochberg 1998: 28; reiner 1995: 7. in any case, dil-bat is predominant (see e.g. reiner 1998. other gods have been related to venus as one of the most popular celestial bodies, but these do not always appear in the names of the planet. e.g. nanaya, sumerian goddess of physical love, semitic goddess aya and west semitic a.tarte. an important appellation dnin.an.na is actually nin-ana, elady of heaven f, the earlier form of sumerian war and love goddess inanna fs name (ninurta was often called inurta in assyria) likewise, du.dar/di.-tar marks the semitic goddess i.tar (neo-assyrian iss r) who corresponds t

their land amurru; this is apparent from the determinative of land kur and the use of the same name to denote mars, which is related to all things evil and foreign. figure 11. some variants of saturn in cuneiform: muludu.idim.sag.u, mul2genna and dnin-urta, which was earlier read as dnin.ib (g69. genna consists of two symbols (ge/inna, which could also be read as tur.di (or tur.ti. 27 mars of all the names of mars, at first glance two gods strike the eye at once: nergal and gibil. nergal was one of the greatest (if not the greatest) of the gods of underworld, whose cult disappeared only when it melt into the cult of hercules in the hellenistic period. nergal, whose portfolio also included some fertility functions, also occurred widely in mythology and absorbed in time many smaller gods. it

KETAB E SIYAH

egns of the shedim, as we went to the spire of opal and ruby, did the shedim rejoice with song and wine at the return of their most great leader, his eyes filled with new purpose, his instruction sure and true. as a throng did the follow me, awaiting what word i spoke beneath the high parapet of the tower, in address to their eager ears. a myriad voices resounded in the vaulted cave, like thunder the names of satan and aset and hearts once hollow, leaderless, were filled with new hope at the return of most great satan as, once more, did i walk amongst them. now from that high place, where i did stand with noble aset at my side, the triumphant questers, unto the streets filled with great hosts, gathered, spoke noble baalzebub, ebon, proud, his voice magnified by the strength of his heart, h

the waters. 404 then he was wroth with the pearl which he had created, wherefore he cast it away: and from the crash of it were produced the mountains, and from the clang of it the sand-hills, and from its smoke the heavens. then god ascended into heaven, and condensed the heavens, and fixed them without supports, and enclosed the earth. then he took the pen in his hands, and began to write down the names of all his creatures. from his essence and light he created six gods, whose creation was as one lighteth a lamp from another lamp. then said the first god to the second god "i have created heaven; ascend thou into it, and create something else" and when he ascended, the sun came into being. and he said to the next "ascend, and the moon came into being. and the third put the heavens in mo

KNOWLEDGE LECTURE ONE

ten as finals. hebrew letters are holy symbols. they should be carefully drawn, and square. v. the sephiroth the hebrew qabalists referred the highest and most abstract ideas to the emanations of deity, or sephiroth. they believed that there were ten sephiroth, and some occultists add an eleventh "invisible" sephira- da'ath, which is made up of the combined emanations of wisdom and understanding. the names of the sephira, and their meanings, can be seen arranged in the figure called the "tree of life" to the right. vi. meditation no. 1 the neophyte should learn, regularly practice, and master the following simple technique of the fourfold breath: 1. empty the lungs and remain thus while counting four. 2. inhale, counting four so that you feel filled with breath to the throat. 3. hold this

KNOWLEDGE LECTURE TWO

hokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of tiphare tii- second knowledge lecture (zelator) the names and alchemical symbols of the three principles of nature are: sulphur f mercury h salt g the metals attributed to the planets in alchemy are' lead! gold& tin$ copper or brass% iron# quicksilver (mercury" silver the following terms are used in books about alchemy. they have the meanings gievn below. sol philosophorum the pure living alchemical spirit of gold- the refined essence of heat a

are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32

LAITMAN M BASIC CONCEPTS IN KABBALAH

is life, then in the next, every person will feel the need to study kabbalah and to receive knowledge about the creator. the light surrounds the human soul from the outside until one reaches a spiritual level where the light begins to permeate it. the reception of the light within depends only on one s desire and readiness, and on the purity of one s soul. however, during one s studies one utters the names of the sefirot, the worlds, and the spiritual actions connected to one s soul. thus, the soul receives micro-doses of light from the outside, a light that gradually purifies the soul and prepares it to receive spiritual energy and delight. 26 c h a p t e r 3 t h e g i v i n g o f k a b b a l a h the great sage, rabbi akiva (1st century ce) said: love thy neighbor as thyself is the compre

words, the correct meaning of the entire science will be ruined. thus, the problem of relating to the spiritual world without the appropriate words or language to describe it remains unsolved. every object and action in our world originates from a corresponding one in the spiritual world. therefore, kabbalists have found a reliable way to convey information and knowledge to one another. they use the names of objects and actions (branches) in our material world to describe the corresponding objects and actions (roots) in the spiritual world. this language was developed by people who attained the spiritual worlds while still living in our world, and accurately knew these correspondences. hence, kabbalists aptly named it the language of the branches. from this we can understand the odd names

LAITMAN M KABBALAH REVEALED

be the will to bestow: creator, light, giver, thought of creation, phase zero, root, root phase, keter, bina, and many others. similarly, they use many terms to describe the will to receive: creature, kli, receivers, phase one, hochma, and malchut are just a few. these terms refer to subtleties in the two characteristics xbestowal and reception. if we remember that, we will not be confused by all the names. the origin of creation 65 the next thing that malchut does is to set up a mechanism that examines the light (pleasure) and decides if it will receive it, and if so, how much. this mechanism is called masach (screen. the condition by which the masach determines how much to receive is called aim to bestow (figure 3. in simple terms, the kli only takes in what it can receive with the inten

when kabbalists write about the worlds above bya, they are not actually writing about those worlds specifically, but about how the writers perceived those worlds while being in the worlds bya. and because kabbalists write about their personal experiences, there are similarities and differences in kabbalistic writings. some of what they write relates to the general structure of the worlds, such as the names of the sefirot and the worlds. other things relate to personal experiences that they experience in these worlds. for example, if i tell a friend about my trip to new york, i might talk about times square or the great bridges that connect manhattan to the mainland. but i might also talk about how overwhelmed i felt driving through the massive brooklyn bridge, and what it feels like to sta

e actually studying through our senses. the thing about kabbalists is that they leave no stone unturned. yehuda ashlag, who researched the whole of reality so he could tell us about it, wrote that we do not know what exists outside ourselves. for example, we have no idea what is outside our ears, what makes our eardrums respond. all we know is our own reaction to a stimulus from the outside. even the names we attach to phenomena are not connected to the phenomena themselves, but to our reactions to them. most likely, we are unaware of many things that happen in the world. they can go unnoticed by our senses because we relate only to phenomena we can perceive. for that reason, it is quite obvious why we can t perceive the essence of anything outside of us; we can only study our own reaction

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

hat is the reason for gaining a new perspective on the revelation of the creator at every phase of our journey. for those who can grasp only our world, the bible appears as a collection of laws and historical events that describe the behavior of human beings in this world. however, those who are more advanced along their spiritual path begin to perceive the spiritual actions of the creator behind the names of objects and actions of our world. from all the above, it becomes clear that in creation there are two participants: the creator and the human being, who was created by the almighty. all the other visions that arise before us, whether our perception of our world or even our perception of higher worlds, are only the different phases of revelation and disclosure of the creator on his way

particular line of thought, which in turn leads us to certain decisions and resolutions. only after we acknowledge all of the above can we gain a proper perspective on everything that transpires. then, we can correct our desires and thoughts in accordance with the design of the creator. kabbalah in its entirety concentrates on the creator and on his actions. for this reason, kabbalah is called by the names of the creator. similar to an individual s name indicating who is being referred to, so every word of kabbalah is a name of the creator, since it expresses his- 258- attaining the worlds beyond action and indicates what he is sending us at any given moment. kabbalah speaks about us as being a part of the creator that he distanced from himself, having bestowed egoism upon us. for this rea

lete attachment with the creator, the soul must ascend from the bottom to the top through the same 125 levels- 298- attaining the worlds beyond that it descended from the top to the bottom, from the creator to us. in kabbalah, the first level from the bottom is known as "the birth" the last, at the very top, is known as "the final correction" and all the levels in between are designated either by the names of places or people in the bible, by kabbalistic symbols, the names of the sefirot or the worlds. from all of the above, it becomes clear that we are incapable of completely comprehending the creation and ourselves without fully realizing the goal of creation, the act of creation, and all the stages of development up to the end of correction. since we examine the world only from within

e conscious of a full visual and audible contact with the creator, which is called "face to face" creation, and the governing of those beings that have been created, occur through two opposing phenomena: the concealment of the omnipotence of the creator, and the gradual revelation of his omnipotence, so that the creations can perceive him through their corrected qualities. for this reason, one of the names of the creator in hebrew is maatzil, from the word tzel "shadow" there is another name as well: boreh, derived from the words bo-re eh "come and see" consequently, from these words were derived the names of the two worlds: atzilut and beria. we are incapable of comprehending the true state of creation, but only that which our senses can perceive, whether material or spiritual. our consci

ses the difference in qualities between one s own egoism and the magnificence of the light. this alone is sufficient to break free of bodily desires. it is thus said "i have created in you egoistical tendencies, and i created kabbalah as its cure" but then, having corrected one s desires, one begins to receive the light in order to delight the creator. this light, also known as "torah" is called "the names of the creator" because the individual receives into one s self and soul a part of the creator, and assigns names to the creator in accordance with the pleasures received from the light- 356- attaining the worlds beyond we can enter the spiritual world only by becoming completely unselfish (hafetz hesed. this is the minimal prerequisite to ensure that no egoistic desires could ever seduc

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

? indeed there is a great thing in it, worthy of being publicized: there is a wonderful, invaluable remedy to those who engage in the wisdom of kabbalah. although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the lights that surround their souls. when one engages in this wisdom, mentioning the names of the lights and the vessels related to one s soul, they immediately shine upon us to a certain measure. however, they shine for him without clothing the interior of his soul for lack of the able vessels to receive them. despite that, the illumination one receives time after time during the engagement draws upon one grace from above, imparting one with abundance of sanctity and purity

LAITMAN M THE KABBALAH EXPERIENCE

ten sefirot, you will be absolutely unable to understand where you come from and where everything is headed! no explanation will help, since there is no vessel to receive it. t wo l aw s o f c r e at i o n q: who is the creator? a: the wisdom of kabbalah, which studies the collective law of creation, uses words such as god, creator, and emanator, as technical names for forces, lights and degrees. the names, creator and emanator, are similar in definition. for example: each upper degree is called creator when relating to the degree below it, because the upper degree creates, controls, and develops the lower degree. creator is also a collective name for everything that exists, besides the souls, which are called creatures. the creator is a collective, special force that monitors the whole sy

bjects of our world and their origin in the upper world. t h e w i s d o m o f k a b b a l a h 67 kabbalists accurately discern that link between the upper object and this world s object. anything that exists in our world is an outcome, and is under the guidance of the upper one. therefore, kabbalists can clearly say what is linked with what and call the objects (the roots in the upper worlds) by the names of their worldly outcomes: branches. hence the name, the language of the branches. furthermore, this link of spiritual root and worldly branches undergoes a continual process of renewal. from the dawn of creation to its end, there is an ongoing process of creation, corrections, and ascents. this process is run by a program that comes down to our world with its every detail fixed, and det

take words from our world and use them to define spiritual concepts? we have to learn to follow the rule that everything we read in the kabbalah and the torah are terms that define our spiritual roots, not worldly objects. we must never confuse them! what stands behind those words are only spiritual objects, or roots, which are in no way connected with our world. the entire torah is comprised of the names of the creator; thus, it is called the work of god. when the torah denominates an object or an act, it expresses the spiritual root, which generates that object or action. in our world, we name objects in much the same way. to reiterate, the torah is a description of the creature s nearing to the sensation of the creator and how he is found in those emotions. t h e k a b b a l a h e x p

LAITMAN M THE PATH OF KABBALAH

the soul of adam ha rishon into 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 99 the right line (bestowal, masculine part) and at other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments on the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the right and left lines. for example, in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a certain degree. man a

erstanding, meaning he was able to feel spiritual degrees, and he described them in a book he called the torah. the torah strictly forbids depicting spiritual phenomena as physical entities. it is forbidden to picture a distinguished old man named moses climbing down mt. sinai with a book of torah in his hand. torah means the light of the creator. every word in the torah is a name of the creator. the names of the creator are one s sensations of him, while he himself has no name. it is the attaining individual who gives names to the creator according to one s perception of him: kind, merciful, mighty, fearful, and so on. the torah describes everything moses discovered and understood of the spiritual worlds, everything that the creator revealed before him and commanded him to convey to us so

rs, names and words from lines and dots, which is how all the holy books are written. it turns out that writing is information about spiritual acts and forces. when kabbalists read books, they can perform the actions according to the instructions received from the letters. when we read in those holy books, we think they are about past events, but the torah specifically states: the entire torah is the names of the creator. all the words in the torah tell us either about the vessels or their operations. this means that the entire torah is the very same t h e pa t h o f k a b b a l a h 176 wisdom of kabbalah we are studying now, just written in a different language. as a rule, there are four languages: the language of the torah, the language of the agada (legends, that of the talmud, and the

completed that which he preliminarily thought of. and while man has not attained perfection, these lights that are destined to come to him are deemed surrounding lights. that means that they stand ready for him, awaiting his attainment of the vessels of reception. then they will be dressed within the able vessels. thus, even when the vessels are absent, when one delves in this wisdom, mentioning the names of the lights and the vessels related to his soul, they immediately illuminate him to a certain degree. however, they illuminate him without dressing in the internality of his soul, since he doesn t have the vessels needed to receive them. indeed, the illuminat h e pa t h o f k a b b a l a h 178 tion one receives time and again when studying, draws upon him grace from above, imparting hi

rstood. this is what baal hasulam writes about in his introduction to the study of the ten sefirot. a person who wishes to study kabbalah correctly will do well to stay away from all other books on the subject except for the zohar, the writings of the ari, baal hasulam, and rabbi baruch ashlag. the interpretation of the torah as historic episodes contradicts the statement that the entire torah is the names of the creator, that it is a torah of the world of atzilut, and that every word in it is a holy name. it is important to remember that it does not speak of this corporeal world and corporeal people. all the names in the torah are holy names, even names such as pharaoh, balaam, and balak. the zohar explains that each name indicates a certain spiritual degree: pharaoh stands for malchut, l

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ymbolize that, the r.w.m. asks how many principal officers there are in the lodge, and receives the answer that there are three. these are the r.w.m, the w.s.w, and the w.j.w, who represent the divine or spiritual trinity which appears in the deity, and also in man, who is made in the image of that deity. these three principles in man are familiar to many students of theosophical psychology under the names of atma, buddhi and manas, which may be rendered into english as the spiritual will, the intuitional love and the higher intelligence. 400. then the r.w.m. asks how many assistant officers there are, and is told that these are likewise three, not including the o.g. or. t. these represent the personal constitution of man or his lower self-composed of the lower mind, which the s.d. represe

mself. he also is reborn, but usually without an interval, or after a very short one. the path of fire is the path of ascension, from which there is no longer any rebirth under the law of necessity, but only at the choice of the ego- only for the helping of the world. 726. the villains 727. little need be said of the remainder of the traditional history. we may note the curious similarity between the names given to the three villains, and the fact that the three terminations when put together make the sacred word aum or om. jubel or yehubel is said to signify ggood and evil h; or it may be interpreted as containing the two names of jah (jehovah) and bel or baal- which to a jew of that period would have been simply good and evil over again. 728. the inscription 729. lastly, we may mention t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

onasteries amalgamated with the craft builders in the towns, and together formed the society afterwards known throughout germany as the steinmetzen(*concise history of freemasonry, r. f. gould, p. 17) 532. we know from the torgau ordinances of 1462 that the stonemasons venerated the four crowned martyrs as their patron saints, and the strasburg constitutions of 1459 contain a devout invocation of the names of the father, son, and holy ghost; of our gracious mother mary; and of her blessed servants, the holy four crowned martyrs of everlasting memory(*gould, concise history, p. 19) from the brother-book of 1563 we learn that they had a greeting and a grip which might not be described in writing(*gould, hist. of freem, vol. i, p. 128) and a curious piece of testimony came to light at the beg

ious sovereign prince of masonry, grand knight, sublime knight commander of the 28 30 32 royal secret* this is clearly a later title, and in the master the count s list the degree is given as grand elect, perfect and sublime mason* this is obviously a confusion in sound, the word being hache or axe. count goblet d alviella has pointed out both in this connection and in that of the royal arch that the names in french show that they are not of french origin. the french would be chevalier de l arche royale, not du royale arche, had the degrees originated in france. it seems quite possible that this may be true of the royal arch of enoch, and that the royale hache may have been made to agree. the brn. of the highest degree were termed the council of the emperors of the east and west, sovereign

LEMEGETON

8. ibid. florence ii-iii-24. 9. for examples of the illustrations and an excellent discussion of the ars notoria, see the article by michael camille in claire fanger, conjuring spirits, texts and traditions of medieval ritual magic, pennsylvania state university press, 1998, pp. 110 ff [preface from harl. 6483 [the sixth sheet of dr. rudd liber malorum spirituum seu goetia this book contains all the names, orders, and offices of all the spirits salomon ever conversed with. the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance. some of these spirits are in enoch's tables which i have explained, but omitted their seals and characters, how they may be known; but in this book they are at large set forth. the definition of magic magic is

s under disgrace and they who seek after it are vulgarly esteemed sorcerers. and the fraternity of the rosicrucians thought it not fit to style themselves magicians, but philosophers. thay are not ignorant empirics1 but learned and experienced physicians whose remedies are not only lawful but divine [100r] lemegeton clavicula salomonis: rex: the little key of salomon the king which containeth all the names, orders and offices of all the spirits that ever he hadd any converse with, with the seales or characters belongeing to each spirit, and the manner of calling them forth to [visible] appearance, in 5 parts, called books viz* the first part, is a book of evill spirits, called goetia, shewing how he bound up those spirits and used them in severall things, wherby he obtained great fame* the

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

protestant woodcuts portraying catholics as satanic and vice versa. more recently, in both world wars propaganda posters were produced that showed the enemy as evil or as somehow allied with the devil. political cartoonists have also relied upon infernal associations to attack opponents. then there are ads and products that rely upon hell s association with heat to promote their products, such as the names of and ads for hot sauces. the product name red devil was taken from the company s line of canned, deviled meats (deviled meat and deviled eggs are so-called because of the hot spices that are sometimes included. this association can also be inverted. in a 1997 radio commercial for cool iced tea, for instance, comedian penn jillette begins by saying, i m in hell, seated next to some form

s conjure demons and protect them from attack by the spirits. the sator square consists of some magical words arranged in the pattern of a square. it was inscribed on walls and vessels as early as ancient rome (753 b.c. a.d. 476) and was considered to be an amulet against sorcery, poisonous air, colic and pestilence, and for protecting cow s milk from witchcraft. similarly, circles inscribed with the names of god were used in england as recently as 1860 to repel demons. eyes and phallic amulet from the book of the angel raziel (fortean picture library) 6 angel heart symbols are widely used on amulets. eyes protect against evil spirits and are found on tombs, walls, utensils, and jewelry. the phallic symbol, often represented by a horn, also protects against the evil eye. the hand is an anc

, in the form of their ba and ka, traveled in the boat of re, the sun god, as he made his way across the sky. in the west, as re reached the underworld with his load of new arrivals, the deceased disembarked and proceeded through seven gates, each with a gatekeeper, watcher, and herald. at each gate, and at several other instances, one would have to consult the book of the dead in order to recite the names and formulas that would allow further progress. in the tomb of a powerful official from the old kingdom is inscribed the boast: i am an effective spirit who knows his magic spells (as quoted in murnane 1992, 41. finally,with the ka clad in white,anubis would provide escort to the hall of justice. in the court proceedings, thoth, an ibis-headed god of wisdom, acts as prosecutor, and osiri

bodes in which the soul spends a set period of time rather than an eternity. this does depiction of krishna dancing on the head of his defeated enemy, kalya (fortean picture library) hinduism 117 not mean that south asians conceived of their hells as being any less grotesque. instead, by the time of the puranas, hindus had posited baroque hell realms rivaling dante s inferno. this is reflected in the names of some of these realms: forest of sword-blades, diarrhea, burning vat, thorny, saw-toothed, dog-eating, red hot iron balls, worm-eating, and blood- and pus-eating. and the descriptions provided in the puranas are as vivid as the names of the hell worlds; for example, those haughty people who treat their mothers, fathers and teachers with contempt go to hell where they lie with their fac

to accept her subservient role. adam then ejected her, and god created eve as a more obedient helpmate. lilith is then said to have copulated with lucifer and his demons, producing hundreds of lilin, demonesses who became the succubi of both jewish and medieval christian legend. she was regarded as a queen of evil spirits, from whom the jews protect themselves by the use of amulets engraved with the names and images of the three angels sanvi, sansavi, and semangelaf who god allegedly sent to bring her back to eden after she deserted adam. during the eighteenth century, a common practice was protecting new mothers against lilith with such amulets, and sometimes magic circles were drawn around the bed in order to protect the newborn child. it was believed that if a child laughed in its slee

LIBER 777

er robe of glory[[the word] viaov 3 star sapphire, pearl yoni, the outer robe of concealment[[the cup, the shining star] babalon. vitriol 4 amethyst, sapphire[[lapis lazuli] the wand, sceptre, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz the labour of preparation[[the throne and altar. 17 alexa

he tables from 777 are based on the old golden dawn attributions; to work with the reversed attributions, lines 15 and 28 should be exchanged on all columns based on the zodiac or tarot (i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [als

d from considerations of their natures as here indicated. line 5. this is the first decan, and begins from cor leonis. col. cxxxviii. astrological symbols are derived from the primary forms cross, crescent, circle. col. clxxiii. for meaning and special function, see original.13 they should, but do not, accurately refer to the divisions of each sign into 7 planetary parts. pietro di abano14 gives: the names of the hours and the angels ruling them. the names of the hours. hours of the day. hours of the night. 1. yayn beron 2. ianor barol 3. nasnia thari 4. salla athir 5. sadedali mathon 6. thamur rana 7. ourer netos 8. tamic tafrac 9. neron sassur 10. iayon aglo 11. abai calerua 12. natalon salam tables of the angels of the hours according to the course of the days15 day' hour (angels of the

when he first appeareth arising in the horizon. and the first hour of the night is to be the thirteenth hour, form the first hour of the day. the year16 the spring: taloi. the summer: casmaran. the autumn: adarael. the winter: farlas. notes 39 the angels of the spring: carcasa, core, amatiel, commissoros. the head of the sign of the spring: spugliguel. the name of the earth in the spring: amadai. the names of the sun and moon in the spring: the sun, abrayen; the moon, agusita. the angels of the summer: gargatel, tariel, gaviel. the head of the sign of the summer: tubiel. the name of the earth in the summer: festatui. the names of the sun and moon in the summer: the sun, athemay; the moon, armatas. the angels of the autumn: tarquam, gualbarel. the head of the sign of the autumn: torquaret

sun, abrayen; the moon, agusita. the angels of the summer: gargatel, tariel, gaviel. the head of the sign of the summer: tubiel. the name of the earth in the summer: festatui. the names of the sun and moon in the summer: the sun, athemay; the moon, armatas. the angels of the autumn: tarquam, gualbarel. the head of the sign of the autumn: torquaret. the name of the earth in the autumn: rabianira. the names of the sun and moon in the autumn: the sun, abragini; the moon, matasignias. the angels of the winter: amabael, ctarari. the head of the sign of the winter: altarib. the name of the earth in the winter: gerenia. the names of the su and moon in the winter: the sun, commutaf; the moon, affarterim. col. clxxvii. musulman attribution of planets: g' t& p% s! s and b$ d# r= note that s and not

LIBER CHANOKH

t cross divides the tablet into four lesser (sub-elemental) tablets, the left-hand top corner being air of air, the right-hand top corner water of air, the left-hand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. liber lxxxiv 5 3. the 3 lines of the central c

s [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. liber lxxxiv 5 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 .elders. as stated in the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol lsrahp linea s.s. these three sets of names rule the whole tablet, and must be invoked before specializing in the lesser angles of the sub-elements. 4. the calvary

saziami 7220 80. mathvla 7560 81. orpanib33 7263 22043 28. bag. 82. labnixp 2630 83. pocisni 7236 84. oxlopar 8200 18066 the symbolic representation of the universe 18 name of aire. names of governors numbers of servitors in all 29. rii. 85. vastrim 9632 86. odraxti 4236 87. gomziam 7635 21503 30. tex. 88. taoagla34 4632 89. gemnimb 9636 90. advorpt 7632 91. dozinal35 5632 27532 plate x shows us the names of these governers in the four watch- towers. compare with plate iii. note that the sigil of each governor is unique; the four sigils at the corners of plate x. without the great square are those of the four great elemental kings. air tahaoeloj. water thahebyobeaatan.36 earth thahaaotahe. fire ohooohaatan.37 liber lxxxiv 19 the characters upon the table of watchtowers38 plate x 20 part i

king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha alga exarp [make the invoking pentagram of air in these names: hwhy yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of aquarius] in the name of lapr and in the sign of the man, spirits of air, adore your creator [make the cross] in the names and letters of the great eastern quadrangle, spirits of air, adore your creator [hold dagger aloft] in the three great secret names of god, oro i

nouce: l a. twabx \yhla] liber lxxxiv 25 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, adore your creator [make sigil of eagle with cup] in the name of larbg and in the sign of the eagle, spirits of water, adore your creator [make cross with cup] in the names and letters of the great western quadrangle, spirits of water, adore your creator [elevate cup] in the three great secret names of god, mph arsl gaiol that are borne upon the banners of the west, spirits of water, adore your creator [elevate cup] in the name of raagiosel, great king of the west, spirits of water, adore your creator! in the name of elohim tzabaoth, i declare that the spir

LIBER LVII

([wryx. for example.s sake, i will give the method called tbla, albath, thus: 11 10 9 8 7 6 5 4 3 2 1 k y f j z w h d g b a m n s o p x q r c t l each method takes its name from the first two pairs comprising it, the system of pairs of letters being the groundwork of the whole, as either letter in a pair is substituted for the other letter. thus, by albath, from jwr, ruach, is formed oxd, detzau. the names of the other twenty-one methods are: tgba, tdga, gbda, dbha, hbwa, zbja, jbfa, fbya, ybka, kbla, lbma, mbna, nbsa, sboa, obpa, pbxa, xbqa, rbca and cbta. to these must be added the modes dgba and \bla. then comes the .rational table of tziruph. another set of twenty-two combinations.6 there are also three .tables of the commutations. known respectively as the right, the averse, and the i

d, insted of being 30+ 40+ 200+ 2+ 5= 277, is 30+ 600+ 200+ 2+ 5= 837 (by gematria) lz tt, tat zal, the profuse giver. thus, by writing the mem as a final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, tycarb, berashith, that the first three letters, arb, are the initial letters of the names of the three persons of the trinity: b, ben, the son; jwr, ruach, the spirit; and ba, ab, the father. furthermore the first letter of the bible is b, which is the initial letter of hkrb, berakhah, blessing; and not a, which is that of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of years between the creation and the birth of chris

emency, and the second trinity of the sephiroth is complete. this sephira, or .path. or .numeration..for by these latter appellations the emanations are sometimes called.together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryoz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilli

ss, and say. l. v. x. then the sign of osiris risen, and say. lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (rwa, which itself is contained in the cross. a careful study of these ideas, a

ritual supra.57 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmo, ommo satan, the satanic trinity of typhon, apophis and besz;58 also hwchy \c, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up to this number. in reality it is the final extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the .mystic numbers. of the planets. the first is that of the planet itself, e.g. saturn, 3. the second is tha

LIBER LXVII THE SWORD OF SONG

r (that of uncle) has procured him this rather disagreeable immortality. he was, let us hope, no relation to george archibald bishop, the remarkable preface to whose dreadfully conventionally psychopathic works is this. preface* in the fevered days and nights under the empire that perished in the struggle of 1870* to a collection of mss illustrating the .psychopathia sexualis. of von kraft-ebing. the names of the parties have been changed. that whirling tumult of pleasure, scheming, success, and despair, the minds of men had a trying ordeal to pass through. in zola.s .la cur e. we see how such ordinary and natural characters as those of saccard, maxime, and the incestuous heroine, were twisted and distorted from their normal sanity, and sent whirling into the jaws of a hell far more affray

the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer.s* thought is a secretion of the brain (weissman. consciousness is a function of the brain (huxley..a. c. apart from its value in obtaining one-pointedness. on this subject consult tycarb, infra..a. c. projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control over one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to control a large area; but there is an attribution of per

.10.enough. 60. ik vaste,.11.why? 60. kya haega..12.what will it be? 61. strange and painful attitude.13.siddhasana. 62. he was very rude.14.the following is a sample .o devatas! behold this yogi! o chela! accurs d abode of tamas art thou! eater of beef, guzzling as an herd of swine! sleeper of a thousand sleeps, as an harlot heavy with wine! void of will! sensualist! enraged sheep! blasphemer of the names of shiva and of devi! christian in disguise! thou shalt be reborn in the lowest avitch! fast! walk! wake! these are the keys of the kingdom! peace be with thy beard! aum. this sort of talk did me much good: i hope it may do as much for you. 63. with eyes well fixed on my proboscis.15. see bhagavad-gita, atmasamyamyog. 67. brahma-charya.16.right conduct, and in particular, chastity in the

LIBER LXXVIII

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

LIBER MMCMXI NOTE ON GENESIS

ged, so as to render the meaning more harmoniously. we will now proceed to the first word of the text as thus decapitated, taking b.rasheth as the title rather than as the first word. this latter stands bet-resh-aleph, which hath three letters, symbolising thereby the unmanifest trinity. now its letters further exemplify the trinity, for that they are the initials of three hebrew words, which are the names of the persons thereof, viz: b ben, the son. jwr ruach, the spirit (here the mother. ba ab, the father note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and h also is a, lamb of god and dawn of the life

LIBER SAMEKH

of the grades. h21 in these invocations he should expand his girth and his stature to* this is an assumption based on liber legis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of the quarter. after this, he begins to vibrate the gbarbarous names h of the ritual. now let him not only fill his whole being to the uttermost with the force of the names; but let him formulate his will, understood thoroughly as the dynamic aspect of his creative self, in an appearance symbolically apt, i say not in the form of a ray of light, of a fiery sword, or of aught save that bodily vehicle of the holy ghost which is sacred to baphomet,22 by its virtue that concealeth the lion and the serpent that his image may appear adorably upon the earth for ev

judice which hamper him from freedom to act as he will. similar applications of the remaining invocations will occur to the adept who is ready to use them. section f the adept now returns to the tiphareth square of his tau, and invokes spirit, facing towards boleskine, by the active pentagrams, the sigil called the mark of the beast,23 and the signs of l.v.x (see plate as before) he then vibrates the names extending his will in the same way as before, but vertically upward. at the same time he expands the source of that will.the secret symbol of self.both about him and below, as if to affirm that self, duplex as is its form, reluctant to acquiesce in its failure to coincide with the sphere of nuit. let him now imagine, at the last word, that the head of his will, where his consciousness is

as an illustration to ga brief abstract of the symbolic representation of the universe h( gliber lxxxiv vel chanokh h) showing various sigils received during the dee-kelly workings; the four characters outside the square are said to be the sigils of the four gangel overseers h, referred to in liber 84 (possibly following a golden dawn tradition) as gsupreme elemental kings. h in the yorke goetia, the names and sigils appear at the head of each elemental section. the names are as follows: air (ar thiao &c) tahoeloj; fire (arogogorobrao &c) ohooohaatan; water (roubriao mariodam &c: thahebyobeeatan; earth (ma barraio &c: thahaaotahe. the characters (in order air, fire, water, earth) are: a c a a 21 see gliber o vel manus et saggitta h (liber vi) in the yorke copy of the goetia, in addition to

he names and sigils appear at the head of each elemental section. the names are as follows: air (ar thiao &c) tahoeloj; fire (arogogorobrao &c) ohooohaatan; water (roubriao mariodam &c: thahebyobeeatan; earth (ma barraio &c: thahaaotahe. the characters (in order air, fire, water, earth) are: a c a a 21 see gliber o vel manus et saggitta h (liber vi) in the yorke copy of the goetia, in addition to the names and sigils mentioned in the previous note, at the head of each elemental section is a stick figure in the appropriate elemental grade sign, along with the appropriate invoking elemental pentagram and hebrew name (again, see gliber vi, h cap. iv, for these. at the head of the aoth abaoth &c. section are shown the lvx signs, the mark of the beast (see note below) and the invoking active sp

LIBER XLI THIEN TAO

he controversy can be decided (9) true. would your sublimity condescend to defile himself by entering this muck-sweeper fs miserable hovel (10) expect leprous dragon with beri beri at your high mightiness fs magnificent heavenly palace to-morrow (thursday) afternoon at three sharp. thus met kwaw, the poet-philosopher of china; and juju, the godfather of his country. sublime moment in eternity! to the names of joshua and hezekiah add that of kwaw! for though he was a quarter of an hour late for the appointment, the hands went back on the dial of juju fs chronometer, so that no shadow of distrust or annoyance clouded the rapture of that supreme event. iii( gthe manifesting of simplicity. h) gwhat, h said juju, go great tao, do you recommend as a remedy for the ills of my unhappy country? h t

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

lly in the central parts of sweden, around the lakes malaren, vannern, and vattern, and to the south. on the west lies norway, where tall mountains spring from the coast, which is protected from the atlantic by a series of small islands. to the south lies denmark, which until 1658 included not only jutland and the islands 2 norse mythology but also southern portions of the scandinavian peninsula. the names are indicative: norway, the northern way, the sea route up and down the coast; denmark, the forest of the danes, which separated them from the saxons; sweden, the kingdom of the svear, the people around malaren who at some point during the viking age subdued their southern neighbors in gotaland. the name gscandinavia h appears to be the latinized form of an unattested german word *scandi

they were aware of it, we would still use that fact only as one detail in building up a complete interpretation of odin. most of the place-names of scandinavia are very old, and over time they have changed enough that only etymology can recover the original meaning. thus, for example, copenhagen (danish kobenhavn) originally meant gmerchants f harbor. h not a few place-names originally contained the names of gods, and the distribution in time and space of these names can tell us much. nearly all of these theophoric (referring to a deity) names are compounds, in which the name of the god is followed by a noun referring to a natural or cultural feature of the landscape. for example, there are several places in denmark called gtorshoj, h gthor fs hill, h and the major city of the danish isla

es any study of the cult and ritual that norse mythology might have accompanied a tricky matter indeed. nevertheless, we do have some information. discussions of the ritual practices associated with norse mythology usually begin with descriptions by roman writers of the germanic peoples, and this is justifiable because the gods we know from our mythological texts also left traces in such forms as the names of the days of the week (see the entry interpretatio germanica in chapter 3. the foremost witness is the germania of tacitus, from the last years of the first century c.e. tacitus describes several ritual acts carried out by various germanic tribes, of which the most famous is surely the worship of the goddess nerthus described in chapter 40 of his germania. nerthus, mother earth, covere

also to some extent in 34 norse mythology the influence of other models. certainly medieval scandinavians believed that their pagan forebears had worshipped idols, for they routinely put idols in their historical writings. in the sagas of icelanders, the expression gthe gods h almost always refers to idols, and when icelanders translated the lives of the christian saints, they sometimes attached the names of their own pagan gods to the idols worshipped by the pagans whom the early saints encountered. the word used for pagan cult activity is blot. the etymology is disputed, and that is a pity, for if we could recover the original meaning of the word we would at least know something of the origin and perhaps nature of the activity among the germanic or pre-germanic peoples. the two credible

red all about, and one might well have a picture of a wealthy man fs feast in medieval norway or iceland. the importance of scandinavian mythology although worship of the scandinavian gods ended a thousand years ago, and the myths are now exotic and foreign to most people in the english-speaking world, we make implicit reference to the gods and myths almost every day of our lives. that is because the names of the weekdays tuesday, wednesday, thursday, and friday all contain the names of old scandinavian gods (ty lr, odin, thor, and frigg; the old english forms were tiw, wodan, thunor, and friija, and the choice of the gods for each of these days was based on myths about them (i treat the subject at greater length in the entry on interpretatio germanica in chapter 3) furthermore, when we re

LUCIFERIAN SORCERY

uits to allow this manifestation or self-evolution. lycanthropy and astral vampiric transformation occur in this same exact way. once you have explored and mastered this, can much more dangerous workings be undertaken. the following is an exercise in daemonic awakening, from which a sigil working involving the infernal god forms of self-evolution and initiation. the sigils were created by writing the names in arabic, and then reassembling them in a fashion which will only resemble the original meaning. enflame thyself in invocation, by focusing on the sigils themselves, through an act such as the death posture, is one able to quickly encrypt the meaning of the sigil in the subconscious. if one seeks the communion, contact and initiation into the witches sabbat mysteries, envision the fire

before many rituals, as it causes an intense concentration of force. the original ritual was written in greek, and in the text the title akephelos which means headless is found. the ritual is to some extent considered setian-typhon in the act of invocation, as the similar ritual was an invocation to typhon- seth. the ritual itself included the use of the head of an ass, blood and the vibration of the names of power. the history of this important ritual is found within the headless one article by jake stratton-kent and is highly suggested to anyone interested in magick and witchcraft. use the headless one ritual before any working, and be able to vibrate and allow the words of power to roll of the tongue, but also recite mentally. as aleister crowley suggested, invoke often! an invocation t

LUCIFERIAN SORCERY AND SET TYPHON

i-nature in that his spirit was against the natural laws and went forth upon its own course. in the luciferian path, the common element of practice is to forge with your own identification of mythology, your own path against others. that is, by antinomian practice from a spiritual foundation, the adept becomes like set or ahriman, not in any western evil definition, rather in the spiritual sense. the names of the adversary in ancient egypt (as set and apophis) were many, a few examples are: nak, sabau, apophis, suti, baba, smy, hemhemti, pakerbeth, saatet-ta, qerneru, tutu, nesht, hau-hra, iubani, amam, sebaent- seba, khak-ab, khan-ru,uai sau, beteshu, kharubu the four times wicked the smaiu and mesu betshet were the children of rebellion, those who were shape shifters and cult members who

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ather. the following example helps to clarify this concept, using the rhesus (rh) gene, a gene important in blood transfusions in humans. the rh blood group was first detected in rhesus monkeys, hence its name. evidently, rhesus monkeys and humans share this blood group and the genes that determine it, which, by the way, is a first hint of an evolutionary mechanism at work. note that we italicize the names of genes, a standard practice in genetics. the rh gene comes in two variants, rh positive (rh) and rh negative (rh. let us assume that mendel was right and that each individual possesses two copies of each gene. in this example, we assume that both parents each harbor one copy of the rh variant and one copy of the rh variant. thus, they both are rh /rh. mendel also hypothesized that when

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

were secret societies, binding their initiates to inviolable secrecy, and avenging with death the betrayal of their sacred trusts. although these schools were the true inspiration of the various doctrines promulgated by the ancient philosophers, the fountainhead of those doctrines was never revealed to the profane. furthermore, in the lapse of time the teachings became so inextricably linked with the names of their disseminators that the actual but recondite source--the mysteries--came to be wholly ignored. symbolism is the language of the mysteries; in fact it is the language not only of mysticism and philosophy but of all nature, for every law and power active in universal procedure is manifested to the limited sense perceptions of man through the medium of symbol. every form existing in

the allegory is revealed. after osiris, here symbolized as the sun, had become king of egypt and had given to his people the full advantage of his intellectual light, he continued his path through the heavens, visiting the peoples of other nations and converting all with whom he came in contact. plutarch further asserts that the greeks recognized in osiris the same person whom they revered under the names of dionysos and bacchus. while he was away from his country, his brother, typhon, the evil one, like the loki of scandinavia, plotted against the sun god to destroy him. gathering seventy-two persons as fellow conspirators, he attained his nefarious end in a most subtle manner. he had a wonderful ornamented box made just the size of the body of osiris. this he brought into a banquet hall

heory. concerning abracadabra he states "but the slow progressive disappearance of the bull is most happily commemorated in the vanishing series of letters so emphatically expressive of the great astronomical fact. for abracadabra is the bull, the only bull. the ancient sentence split into its component parts stands thus: ab'r-achad-ab'ra, i. e, ab'r, the bull; achad, the only &c--achad is one of the names of the sun, given him in consequence of his shining alone--he is the only star to be seen when he is seen--the remaining ab'ra, makes the whole to be, the bull, the only bull; while the repetition of the name omitting a letter, till all is gone, is the most simple, yet the most satisfactory method that could have been devised to preserve the memory of the fact; and the name of sorapis, o

he ancients, were born out of eggs, possibly the ones that the bull broke with his horns. the stories concerning castor and pollux, and romulus and remus, may be the result of amplifying the myths of these celestial twins. the symbols of gemini have passed through many modifications. the one used by the arabians was the peacock. two of the important stars in the constellation of gemini still bear the names of castor and pollux. the sign of gemini is supposed to have been the patron of phallic worship, and the two obelisks, or pillars, in front of temples and churches convey the same symbolism as the twins. the sign of sagittarius consists of what the ancient greeks called a centaur--a composite creature, the lower half of whose body was in the form of a horse, while the upper half was huma

who talked much, wrote little, knew less, and concealed their ignorance under a series of mysterious hints and promises. here and there among the literary products of early writers are found enigmatic statements which they made no effort: to interpret. the following example is quoted from plutarch "the pythagoreans indeed go farther than this, and honour even numbers and geometrical diagrams with the names and titles of the gods. thus they call the equilateral triangle head-born minerva and tritogenia, because it may be equally divided by three perpendiculars drawn from each of the angles. so the unit they term apollo, as to the number two they have affixed the name of strife and audaciousness, and to that of three, justice. for, as doing an injury is an extreme on the one side, and suffer

MASTERING WITCHCRAFT

twilight" and all greatly preoccupied with the rediscovery of the old gods, as will be readily discerned if one acquaints oneself with their writings. a later, christianized development of the original order of the golden dawn was the "stella matutina" this offshoot attracted such minds as a. e. waite, evelyn underhill, and charles williams to its ranks. however, in magical circles, it is chiefly the names of aleister crowley and dion fortune that are best remembered as members of these mysterious schools, both, like yeats before them, deeply involved with the reconstruction of the old mysteries, and the return to the elder gods. the researches of freud, but especially jung, had provided part of a link with the past via the image-magic of trithemius and bruno. the rest of the link was supp

d critics have called this the nom du diable. it is nothing of the sort; at least, not in the sense they mean it. it is, in fact, an important part of your newly burgeoning witch personality, and henceforth you will be known chiefly by it to your fellow practitioners. many witches or warlocks choose to take a name which is intimately connected with magic and the supernatural, the favourites being the names of other, legendary practitioners of the black arts. for instance, if you are male, you may choose the name of a legendary sorcerer such as zyto, balaam, elymas, or cyprian; or, alternatively, maybe merlin, althotas, vergilius, or vandermast. a witch might well choose morgana, armida, vivienne, or melusina; brisen, nimue, hellawes, or fredegonda, nocticula, bensozia, sidonia, or even urg

he triangle's sides should each measure about twelve inches. the triangle is a very old witch symbol, and represents the crystallization of form out of chaos. you will find it employed throughout witchcraft whenever some type of physical or magnetic manifestation is required. some cabalistically inclined witches surround the triangle with a double circle, and between the two circles they inscribe the names and seals of the seven planetary angels and the demon kings of the four quarters of the earth, while others seek to enhance the potency of the figure by fortifying the sides of the triangle with the hebraic divine names primeumaton, anaphaxeton, tetragrammaton and placing the name of michael, leader of the heavenly host, within; but none of these things is strictly necessary. all you bas

depending on the size of your crystal. make a slight rounded hollow in the centre to contain the show stone and prevent it from rolling off. it should be stained or painted black with an exorcised paint in which finely powdered wormwood herb is mixed. all the time you work on it, you should continue the use of the mantram that you evolved for the triangle. many witches surround this pedestal with the names of the four cabalistic archangels: michael, gabriel, raphael, uriel, or their symbolic representatives, the zodiacal signs of leo, scorpio, aquarius, and taurus. again, however, this is not strictly necessary, merely a matter of personal preference. finally, wash the show stone itself in an infusion of wormwood, place it on its stand when dry, and cense and seal them both. should you, ho

(it's better to learn it by heart if you can, your lighted lamp of art in your right and, seeking out the moon and star with your gaze, pronounce the following incantation three times: i salute and conjure you, o beautiful moon, o beautiful star, o bright light which i hold in my hand! by the air which i breathe, by the breath which is within me, by the earth which i touch, i conjure you. and by the names of the spirits who are princes residing in you; by the ineffable name on, which hath created all; by thee, o resplendent angel gabriel, together with the princes of mercury and earth, michael and melchidael! i conjure you again by all the divine names of god, that you send down to obsess, torment, and harass the body, spirit, soul, and five senses of the nature of [name of victim] that t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

about to relate to thee, and that thou mayest retain with care all that i am about to tell thee, i assure thee that the graces of the great god will be familiar unto thee, and that the celestial and terrestrial creatures will be obedient unto thee, and a science which only works by the strength and power of natural things, and by the pure angels which govern them. of which latter i will give thee the names in order, their exercises and particular employments to which they are destined, together with the days over which they particularly preside, in order that thou mayest arrive at the accomplishment of all, which thou wilt find in this my testament. in all which i promise thee success, provided that all thy works only tend unto the honour of god, who hath given me the power to rule, not on

he pentacles, and let one of the companions hold the book open before the master, who, raising his eyes to heaven, and turning unto the four quarters of the universe, shall say: o lord, be thou unto me a tower of strength against the appearance and assault of the evil spirits. after this, turning towards the four quarters of the universe, he shall say the following words: these be the symbols and the names of the creator, which can bring terror and fear unto you. obey me then, by the power of these holy names, and by these mysterious symbols of the secret of secrets. the which being said and done, thou shalt see them draw near and approach from all parts. but if they be hindered, detained, or occupied in some way, and so that they cannot come, or if they are unwilling to come, then, the su

dosch, sadosch, qadosch, adonai elohim tzabaoth (that is, holy, holy, holy, lord god of hosts, heaven and earth are full of thy glory; and by the ten angels who preside over the ten sephiroth, by whom god communicateth and extendeth his influence over lower things, which are kether, chokmah, binah, gedulah, geburah, tiphareth, netzach, hod, yesod, and malkuth. i conjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon page 26 and the tempests; by the virtue of all herbs, plants, and stones; by all

and behold the signs of heaven, and be my witness before the sovereign lord, of the disobedience of these evil and fallen spirits who were at one time your companions. this being done, let the master arise, and constrain and force them by a stronger conjuration, in manner following. the key of solomon page 32 chapter vii an extremely powerful conjuration. behold us again prepared to conjure ye by the names and symbols of god, wherewith we are fortified, and by the virtue of the highest one. we command ye and potently ordain ye by the most strong and powerful names of god, who is worthy of all praise, admiration, honor, glory, veneration, and fear, that ye delay not longer, but that ye appear before us without any tumult or disturbance, but, on the contrary, with great respect and courtesy

tten with four letters, anaphodition, and ineffable; by the god of those virtues and potencies, who dwelleth in the heavens, who rideth upon the kerubim, who moveth upon the wings of the wind, he whose power is in heaven and in earth, who spake and it was done, who commanded and the whole universe was created; and by the holy names and in the holy names, iah, iah, iah, adonai tzabaoth; and by all the names of god, the living, and the true, i reiterate the conjuration, and i conjure ye afresh ye evil and rebellious spirits, abiding in the abysses of darkness. book one page 33 i conjure, i address, and i exorcise ye, that ye may approach unto and come before the throne of god, the living and the true, and before the tribunal of the judgment of his majesty, and before the holy angels of god t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ide these characters (see figure 60. having entered into the circle to perform the experiment, he should sound his trumpet towards the four quarters of the universe, first towards the east, then towards the south, then towards the west, and lastly towards the north. then let him say: hear ye, and be ye ready, in whatever part of the universe ye may be, to obey the voice of god the mighty one, and the names of the creator. we let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands. this being done let the master complete his work, renew the circle, and make the incensements and fumigations. figure 59. figure 60. the key of solomon page 98 chapter viii. of the knife, sword, sickle, poniard, dagger, lance, wand, sta

figure 87, through whom be the work of this knife accomplished. then thou shalt say: o god, who drewest moses, thy well-beloved and thine elect, from among the reeds on the marshy banks of the nile, and from the waters, he being yet but a child, grant unto me through thy great mercy and compassion that this reed may receive power and virtue to effect that which i desire through thy holy name and the names of thy holy angels. amen. this being done, thou shalt commence with this knife to flay the animal, whether it be virgin or unborn, saying: the key of solomon page 114 zohar, zio, talma, adonai, shaddai, tetragrammaton, and ye holy angels of god; be present, and grant power and virtue unto this parchment, and may it be consecrated by you, so that all things which i shall write thereon sha

mes, that thou mayest keep these characters from all deceit and error, through thee, o most holy adonai. amen. after having repeated this thou shalt write the requisite characters, and thou shalt not fail, but shall attain thy desired end. the consecration of the book make a book, containing sixteen pages, from virgin parchment, and write therein, with red ink, the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on the first leaf of the said book; and having ki

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

al value of the twenty-five letters in the square. figures 11 and 12. the holy pentacles page 61 figure 13. the third pentacle of saturn. this should be made within the magical circle, and it is good for use at night when thou invokest the spirits of the nature of saturn. editor s note. the characters at the ends of the rays of the mystic wheel are magical characters of saturn. surrounding it are the names of the angels: omeliel, anachiel, arauchiah, and anazachia, written in hebrew. figure 14. the fourth pentacle of saturn. this pentacle serveth principally for executing all the experiments and operations of ruin, destruction, and death. and when it is made in full perfection, it serveth also for those spirits which bring news, when thou invokest them from the side of the south. editor s

ter of the pentacle is the mystic letter yod. figure 15. the fifth pentacle of saturn. this pentacle defendeth those who invoke the spirits of saturn during the night; and chaseth away the spirits which guard treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh, eloah. round the four sides of the square are the names of the angels: arehanah, rakhaniel, roelhaiphar, and noaphiel. the versicle is "a great god, a mighty, and a terrible" deut x. 17. figures 13 and 14. the key of solomon page 62 figure 16. the sixth pentacle of saturn. around this pentacle is each name symbolized as it should be. the person against whom thou shalt pronounce it shall be obsessed by demons. editor s note. it is formed from

in hebrew "set thou a wicked one to be ruler over him, and let satan stand at his right hand" figure 17. the seventh and last pentacle of saturn. this pentacle is fit for exciting earthquakes, seeing that the power of each order of angels herein invoked is sufficient to make the whole universe tremble. figures 15 and 16. figure 17. the holy pentacles page 63 editor s note. within the pentacle are the names of the nine orders of angels, those of six of them in ordinary hebrew characters, and the remainder in the letters which are known as "the passing of the river" these nine orders are: 1, chaiath ha-qadesch, holy living creatures; 2, auphanim, wheels; 3, aralim, thrones; 4, chaschmalim, brilliant ones; 5, seraphim, fiery ones; 6, melakim, kings; 7, elohim, gods; 8, beni elohim, sons of th

key of solomon page 64 jupiter. figure 18. the first pentacle of jupiter. this serveth to invoke the spirits of jupiter, and especially those whose names are written around the pentacle, among whom parasiel is the lord and master of treasures, and teacheth how to become possessor of places wherein they are. editor s note. this pentacle is composed of mystical characters of jupiter. around it are the names of the angels: netoniel, devachiah, tzedeqiah, and parasiel, written in hebrew. figure 19. the second pentacle of jupiter. this is proper for acquiring glory, honors, dignities, riches, and all kinds of good, together with great tranquillity of mind; also to discover treasures and chase away the spirits who preside over them. it should be written upon virgin parchment, with the pen of th

rd pentacle of jupiter. this defendeth and protecteth those who invoke and cause the spirits to come. when they appear show unto them this pentacle and immediately they will obey. editor s note. in the upper left hand corner is the magical seal of jupiter with the letters of the name ihvh. in the others are the seal of the intelligence of jupiter, figures 18 and 19. the holy pentacles page 65 and the names adonai and ihvh. around it is the versicle from psalm cxxv. 1 "a song of degrees. they that trust in ihvh shall be as mount zion, which cannot be removed, but abideth for ever" figure 21. the fourth pentacle of jupiter. it serveth to acquire riches and honor, and to possess much wealth. its angel is bariel. it should be engraved upon silver in the day and hour of jupiter when he is in th

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

th or madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can you give a rational explanation of the circumstances? say you so? i can, and will. the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer s projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to 6 apart from its value in obtaining one-pointedness. contr

inary definition of magic is found in very few codices, and is probably later than the body of the work. 8 or actives. 9 or passives. 10 or effect. 11 or the black art, as distinct from mere necromancy, or divination by the dead. 12 or quacks and pretenders. vide note on p. 10. this latter respect the more recent exemplars are not entirely reliable) clavicula salomonis regis, which containeth all the names, offices, and orders of all the spirits that ever he had converse with, with the seals and characters to each spirit and the manner of calling them forth to visible appearance: in 5 parts, viz (1) the first part is a book of evil spirits, called goetia, showing how he bound up those spirits, and used them in general things, whereby he obtained great fame (2) the second part is a book of

d he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his great knowledge, for by them in a short time he knew all arts and sciences both good and bad; from these notes it is called the notary art, etc. the whole lemegeton or clavicula. now this book containeth all the names, orders, and offices of all the spirits with which solomon ever conversed, the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance: divided into 5 special books or parts, viz (1) the first book, or part, which is a book concerning spirits of evil, and which is termed the goetia of solomon, sheweth forth his manner of binding these spi

notary art. the which was revealed to him by michael, that holy angel of god, in thunder and in lightning, and he further did receive by the aforesaid angel certain notes written by the hand of god, without the which that great king had never attained unto his great wisdom, for thus he knew all things and all sciences and arts whether good or evil. clavicula salomonis regis, which containeth all the names, offices, and orders of all the spirits with. whom he ever held any converse; together with the seals and characters proper unto each spirit, and the method of calling them forth to visible appearance: in 5 parts, viz (1) the first part is a book of evil spirits, called goetia, showing how he bound up those spirits and used them in things general and several, whereby he obtained great fa

ceived many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his great wisdom, for by them in short time he gained knowledge of all arts and sciences both good and bad; from these notes it is called the notary art, etc. the book of evil spirits. the key of solomon, which contains all the names, orders, and offices of all the spirits that ever solomon conversed with, together with the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance: in 4 parts (1) the first part is a book of evil spirits, called goetia, showing how he bound up those spirits and used them in several things, whereby he obtained great fame (2) the second pa

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

. the illustrations have been optimized for printing on a 300-dpi or higher laser or inkjet printer. depending on your monitor and driver software, they may not appear on your screen with their best quality. typeset in adobe caslon. theurgia goetia lemegeton: clavicula salomonis 2 here beginneth the second book called the art theurgia goetia of solomon the king in this following treatise you have the names of the chief spirits with several of the ministring spirits that are under them, with their seals or charactors which are to be worn as a lamen on your breast, for without that the spirit that has appeared will not obey to do your will. the office of these spirits is all one, for what one can do the others can do the same, they can show& discover all things that are hidden, and done in t

alym, meras, for they have 100 apiece to attend them, but tediol, moriol& tugaros, they have none at all. they appear all in a very beautiful form& very courteously in the night as well as the day, and they are as followeth with their seals. orpeniel seal chamijels seal budiel seal elearys seal citgaras seal pariels seal cariels seal neriels seal daniels seal omiels seal theurgia goetia 11 camuel the names of camuels servants belonging to the night& their seals follow: asniels seal calyms seal dobiels seal nodars seal phaniels seal moras seal) seal todiel seal moriel(s) seal tuaros seal the conjuration "i conjure thee o thou mighty& potent prince &c" lemegeton: clavicula salomonis 12 asteliel the 4th spirit in order is asteliel, he governeth as king under carnesiel in the south& by east, b

the night to attend him to do his will, the which are all very good& willing to obey the exorcist, whereof we shall make mention but of 8 that belong to the day& as many for the night, with their seals for they are sufficient for practise. note: every one of these dukes hath 20 servants apeace to attend them when they are called, excepting the last 4 that belong to the night, for they have none. the names of the 8 dukes with their seals that belong to the day under barmiel. sochas seal cleansi seal barbil seal tigara seal kiriel seal carpid seal acleror seal mansi seal theurgia goetia 15 barmiel the 8 dukes which belong to the night& their seals under barmiel: berbis seal acereba seal gabir seal marques seal morcaza seal ashib seal carnet seal baabal seal those of the day must be called i

ants apeice to attend them, when they are called forth to appearance, they are very loving and courteous, willing to do your will, you must call those in the day that belong to the day& those in the night that belong to the night, whose names& seals are as followeth: cotiel seal sadiel seal assaba seal reciel seal naras seal agra seal sabas seal anael seal theurgia goetia 17 gediel here followeth the names& seals of the 8 dukes that are under gediel& to call by night: sariel seal araon seal aglas seal rantiel seal cirecas seal vriel seal mishel seal bariel seal the conjuration "i conjure thee o thou mighty& potent prince gediel &c" lemegeton: clavicula salomonis 18 asyriel ruling in the southwest part of the world& hath 20 great dukes to attend him in the day& as many in the night, who hav

y are very obedient& do willingly appear when they are called, they have more power to hide or discover treasure than any other spirits saith solomon, that is contained in this book theurgia goetia& when you hide& would not have any thing taken away that is yours, make these 4 seals in virgin parchment& lay them with the treasure or where the treasure lyeth& it will never be found nor taken away, the names& seals of the spirits are as followeth: alimoris seal ameta seal amen seal herne seal sadfar seal potiel seal seafar seal mapui seal amandiel seal barfu seal garnafu seal hisiam seal lemegeton: clavicula salomonis 28 fabariel seal vsimel seal here followeth the 14 dukes that belong to the night: anfel seal godiel seal barfos seal burfa seal saddiel(#1) seal ofsidiel seal adan seal asurel

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

do refer you to the books of astrology whereof large volumes hath been written. when the seal is made according to the former directions, lay it upon the table of practice, upon that part of the table that it notes with the character that the lord of the ascendant is of, lay your hand on the seal& say the conjuration that is at the latter end of this third part for it serves of all, only changing the names according to the time you work. 1. see the afterword for discussion of some issues presented in this paragraph. lemegeton: clavicula salomonis 4 the perfume is to be made of such things as is attributed to the 7 planets &c. note: is the lord of the ascendant of every first hour of the day whilst the sun goes through aries& scorpio, so is the ascendant every first hour whilst the goes thr

seal which is made for an example. then lay it on the table& say the conjuration. the 9th. hour of the day is called carron& the angel ruling it is called uvadriel, who hath many dukes both of the greater& lesser order, besides many other servants which are more inferior, whereof 10 of the greater& 100 of the lesser dukes hath 192980 servants in order to obey& serve them, whereof we shall mention the names of 5 of greater dukes& 10 of the lesser dukes, who hath 650 chief servants to attend on them in this hour, being sufficient for practise. their names are these (viz) astromiel, charnis, pamorij, damiel, madriel, chromos, menos, brasiel, nesarin, zoijmiel, trubas, zarmiel, lameson, zasnoz, janediel& when you have a desire to make an experiment in this hour, make a seal as aforesaid, the f

uline lemegeton: clavicula salomonis 22 afterword by the editor the text and diagrams of this book were taken directly from a copy of sloane manuscript 2731. the handwriting in this section was small and cramped, even in comparison with the rest of the manuscript. it is very difficult to distinguish between the copyist s "o "e, and "a; thus there is some variation from other published editions in the names of various angels. they are as accurate as i can make them, given the state of the original materials. punctuation marks and capitalization are virtually non-existent in the manuscript, particularly in the parts describing the individual angels and their subordinates. the punctuation in this edition represents my own best guess as to how the run-on strings of words are divided into sente

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

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

s great host& by that great& almighty power of him that walked on the sea as on dry land& by that almighty power that raised the dead lazarus out of his grave& by that almighty power of the blessed& holy& glorious trinity that did cast the devil& all disobedient angels out of heaven into hell that thou thief return immediately& restore the goods again which thou hast stolen away, therefore in& by the names of the almighty god before rehearsed i charge thee, thou thief to restore the goods again immediately or else the wrath of god may fall upon thee& force thee to come immediately. amaythe meaning of masonry by w.l. wilmshurst foreword freemasonry has had many great scholars who devoted their time and talents to the philosophical exposition of the character of the craft, the meaning of cra

MEANING OF MASONRY

prehended by readers without some measure of mystical experience and perhaps unfamiliar with the testimony of the mystics thereto. purposely these papers avoid dealing with matters of craft history and of merely antiquarian or archaeological interest. dates, particulars of masonic constitutions, historical changes and developments in the external aspects of the craft, references to old lodges and the names of outstanding people connected therewith--these and such like matters can be read about elsewhere. they are all subordinate to what alone is of vital moment and what so many brethren are hungering for- knowledge of the spiritual purpose and lineage of the order and the present-day value of rites of initiation. in giving these pages to publication care has been taken to observe due retic

as in the outer heavens of nature the sun, moon and stars exist and function, so in the personal heavens of man there operate metaphysical forces inherent in himself and described by the same terms. in the make-up of each of us exists a psychic magnetic field of various forces, determining our individual temperaments and tendencies and influencing our future. to those forces have also been given the names of" sun" moon" and planets, and the science of their interaction and outworking was the ancient science of astronomy, or, as it is now more often called astrology, which is one of the liberal arts and sciences recommended further to the study of every mason and the pursuit of which notes on belongs in particular to the fellow-craft stage. the positions of the officers of the lodge. the s

n the second, conducts the purified to light; and, in the last and highest, makes perfect those who have participated in the divine light by the scientific contemplations of the illuminations contemplated" this brief passage alone suffices to show that originally membership of the christian church involved a sequence of three initiatory rites identical in intention with those of the craft to-day. the names given to those who had qualified in those rites were respectively catechumens, leiturgoi, and priests or presbyters; which in turn are identifiable with our entered apprentices, fellow crafts and master masons. their first degree was that of a rebirth and purification of the heart; their second related to the illumination of the intelligence; and their third to a total death unto sin and

MICHAEL FORD WITCHMOON

ds, being in voudoo tradition baron carrefour which is associated with choronzon in it's masculine aspect. such symbols as the eye and the hand representing the zos and kia were painted as well. the coffin was consecrated and upon it was placed a skull with both the sigil of black eagle and the symbol of the crossroads or the twins within the voudoo tradition. a circle was inscribed in black with the names of power laylah, lilith, hecate, choronzon and thanatos in red. candles of both colors were placed outside each name inscribed on the outer rim of the circle. a triangle with an eye representing kia was painted in indigo at the center, to hold the spirit which was to be evoked. we had at hand a vial containing aged blood (my own) which is used for the evocation of vampire spirits. the bl

shall reside during the rite. the sigil should be within the circle as well as blood from the couple, stored well in a jar and enough for pouring twice. do not harm one animal in this working, it is of utmost importance to give the lunar intelligence birth and connection through your own blood, to prevent the spirit from obtaining desires alien to your purpose. the circle should be inscribed with the names: lilith- hecate- kali- babalon a dagger and sword should be present as well as the chalice. salt should be formed in a circle around the invocation area, to ensure no escape for the spirit. red and purple candles should be placed around the circle as well. warlock (holding athame) elder gods of stellar forces, i invoke a great dragon burning with the fires of mars within my very body, pr

ite capable of mutating into any thing. a large circle should be made of flour and /or salt in which the three shall stand. two smaller circles should be drawn also in flour and/or salt as well, one in which the wizard shall stand and make the evocations and the grand invocation, by which he shall take the energy of the qlipoth, born of choronzon. within the other circle should be a triangle with the names of mi-ch-ael which is derived from ceremonial magick traditions such as the goetia of solomon the king. this is the angel of protection by which the energies shall be bound. outside of the triangle, still within the circle the magickian will inscribe the names of lilith, choronzon and kali. this triangle is to be within the circle however. the point of this is to ensure that the spirit f

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

or millennia by almost every cul-ture on the globe and yet, outside the folk traditions themselves, there is no credibletheory to account for why that should be. are there not a myriad other things worthworshipping? why is it that so few scholars have dealt with this anomaly? another interesting anomaly of these cultures is the use of the letter and phonetic sound k.(see also c and ch) almost all the names of the tribes of the north american nativeindians have the k sound or letter, for example: oklahoma, muskogian. choctaw, nakota,dakota, cherokee, mohawk, yaki, comanche, chickasaw, seneca, iroquois. the wordamerica has the strong k sound, as do the words celt, cain, caan, cham, khan, cohen,canaan, conn, carn, clan, kieran, karen, and christ. there are many personal names thatalso have it

er was murdered in ritual fashion, exactly on the same day that the ripperclaimed his first victim, august 31. this is also the day when the constellation of the vir-gin (virgo) descends below the horizon into the underworld. virgo is connected with illus-trious females and mothers. the ripper murders were committed at the behest of themasonic lodges of england. author stephen knight, who exposed the names behind it, aswell as the reason for the atrocities, died two years after his book, the brotherhood, cameout. his death has never been satisfactorily explained. john f. kennedy was also murdered at the junction of three roads, at the astrological positionknown as the thirteenth sign, ophiuchus, which exists between scorpio and sagittarius. inancient times, the hero who descended into the

ty services, and subver-sive fraternities.the nephilim who fell to earth from the netherworld are trying desperately to regaintheir freedom. they have been chained in the pit (earth, but are convinced that thereis a way out of their terrestrial prison. this is why the space program exists, and whythere is exorbitant and frenzied expenditure in satellites and the exploration of outerspace. look at the names given to many of the space programs and modules: gemini, mercury,capricorn, apollo, seti, nasa, v oyager, columbia, challenger, etc. notice also the namesof the research and invention laboratories that produce the technology. so many bear namesthat come out of the ancient world or are cryptically occult (see phoenix, microsoft, loral,altera, lam, siliconix, teknekron, nec, apple, oracle

hs ownapostolic constitution, which stated that the first bishop of rome was britains prince linus (son ofcaractacus the pendragon, who was appointed by st. paul in ad 58, during peters lifetime (preface)council of carthagewhen the criteria for gospel selection were determined at the council of carthage in ad 397, it wasfirst stipulated that the authorized new testament gospels must be written in the names of the originaltwelve apostles. matthew was, of course, an apostle, as was john, but neither luke nor mark werenamed in the original twelve. thomas, on the other hand, was one of the original apostles and yet thegospel in his name was excluded (preface)he has already affirmed that the contrived authenticity of the church as being handed down by petermeant nothing at all, which is why the

ster of israelite pharaoh aye, the father of aaron (smenkhkare)the pharaoh that took over after the abdication of akhenaton, but who was also eventually banishedwith him (see p. 192)tiyes prestigetiye went on to become more powerful than the first wife of the pharaoh.nefertitiwas the daughter of sitamun, the pharaohs first wife.mary/sit comes as no surprise to discover in the records of akhenaton the names of two princesses calledmery-taten (beloved of aten, one being his daughter and the other his granddaughter. the mery epi-thet was also applied to queen nefertiti herself, the elder half-sister and wife of akhenaton (p. 208)it was also posited that nefertiti may actually be the real sister of moses.avaristhe city of the israelites, zaru, was built over the hyskos city of avaris (see p. 1

MICHAEL W FORD THE VAMPIRE GATE

the spirits of this sphere are of the blind dragon-force called leviathan or 56 ourabourus. in qlippothic workings, this sphere relates to lilith. the earth malkuth nahemah nahemoth (nhmath: nobrexiel+ heteriel+ molidiel+ a'ainiel+ thauhedriel lilith, the evil woman, who has many forms, changes afterwards to a black skinned and fur covered, monkey-like demon whose eyes are pitch black. these are the names of the twelve princes and tribes of the qlippoth who are the heads of the months of the year. bairiron aries (march 20 april 19th -active fire they are from the dragon spirit, the one of flames, the fourth evil force; samael the black. their colors are black and they appear as a dragon-lion. adimiron taurus (april 20 may 20 -fixed earth whose colors are blood, mixed with water and dull y

MICHAEL WYNN THE SOUL TRAVELERS

the borders of mythology is venus. venus is the roman goddess of love and fertility. the goddess venus is so closely related to the greek goddess aphrodite that one could hardly pull them apart categorically. aphrodite, from whom came the word aphrodisiac, is also a goddess of love and fertility. aphrodite is also associated with another greek goddess astarte. in mesopotamia, this goddess goes by the names ishtar, ashtoreth, and inanna. ishtar is also a fertility and love goddess who is further associated with the planet venus. the multiple aspects of the goddess inanna, or the concept of multiple aspects, seem to surface in the story of her descent into the underworld. here, inanna descends into the land of the dead, ruled by her dark sister (aspect) ereshkigal. at the end of this story t

ople may be extremely psychic, but for either grouping the results are the same, insanity. a possessing spirit may be starved by controlling the thoughts that feed it, in which case the spirit will detach from the individual and go find sustenance elsewhere. in other cases, the spirit must be exorcized. spirits exist in a hierarchy, and consequently those conducting the exorcism usually call upon the names of god, or entities superior to the possessing spirit, to drive away the pest. the spirit may be cast out during the exorcism, or be confined to an object (which is to be discarded--michael wynn's "the soul travelers" 33 do not make the amateur s mistake of associating the inhabitants of the spirit (astral) world with the afterlife of human beings; the entities that reside in the astral

y authors fail to resist, inundating their books with personal stories. here i believe one is order, but if i play my cards right, you can still keep learning about important topics. how s that sound? at first, my research was completely geared to the illuminati and satanism specifically. i started reading books about satanism and black magic and noticed something many satanists partake in; using the names of multiple religions and mythologies to describe the same character. in the same breath (sentence, satanists would name 5 different gods, from 5 different religions, and declare that they were in fact the same entity. this was a conclusion i came to independently. these black magicians made casual references to the biblical struggle of good and evil, the greek and egyptian gods, the daj

d become gods. the white magician, on the other hand, spoke to these same beings as a parent speaks to a child; as though his command was a god-given right. this is more than my own figure of speech, often these priests would call upon the many names of god to bring spirits into the ritual, and also use them to control and punish the disobedient--michael wynn's "the soul travelers" 45 ones. after the names of god, these magi would call upon the powers of arch-angels to force the obedience of almost any spirit. the magician would assign an inanimate object to the spirit, and like a voodoo doll, subject that object to injury, thereby subjecting the spirit to the same injuries. and finally, he would use iron objects, like swords and long knives, to stab disruptive spirits. satanists, on the o

oth good and bad, was the overall knowledge they possessed regarding the bible, islam, apocryphal texts, judaism, hinduism, and almost all the mythologies. they could quote the bible with the best of them. this overall spiritual knowledge is most likely due to their understanding regarding the singular root story, rather than intense memorization on their part. the fact that they so liberally use the names and storylines from multiple beliefs so interchangeably is proof of this. what else i found interesting was how some magicians referred to osiris (and yahweh) as lord; except, when they spoke of him, or identified him in any way, it was always in terms of jesus christ. famous phrases: sun of the golden dawn sign of osiris slain: extend arms out to the sides, legs together, palms forward

MICHAEL W FORD NOX UMBRA

e marked with a letter of your alphabet- only a total of 4 being scribed on the circle. rite in the night, at midnight reside in the circle of self and face the north "by the oath against the dawn, by darkness and the daevas who sign hymns of the blackened sun, encircle me! ahriman, arimanius, witch- initiator, daemonic seraph, whose essence is the bornless fire and black earth -i summon thee! in the names of your shades, whom shall walk the earth through us those of the yatus, born in the circle of akhtya by savor, lord of flesh and darkness, who calls forth the great gray shadow by the names of the guardians of the blackened flame- andar- taromat- zairich- vizaresh- zarman- friftar- akatash i do conjure thee, manifest in this circle. let no harm come unto me, those who summon against me

e. let no harm come unto me, those who summon against me shall only strengthen me to ahriman i speak thy hymns of shadow "my name is darkness; for which i create from the abyss in the material world i create according to my will that i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which shall burn always within, the gift of akhtya -i may curse and bless with sight i become the serpent of the dark places of the earth i become the gray shadow of the wolf, of the wolfs brood am i, i become in the light of pr

MORALS AND DOGMA

before. there are ethical lessons in the laws of the heavenly bodies, in the properties of earthly elements, in geography, chemistry, geology, and all the material sciences. things are symbols of truths. properties are symbols of truths. science, not teaching moral and spiritual truths, is dead and dry, of little more real value than to commit to the memory a long row of unconnected dates, or of the names of bugs or butterflies. christianity, it is said, begins from the burning of the false gods by the people themselves. education begins with the burning of our intellectual and moral idols: our prejudices, notions, conceits, our worthless or ignoble purposes. especially it is necessary to shake off the love of worldly gain. with freedom comes the longing for worldly advancement. in that r

bolic pillars, from right to left, the two words [symbols] and [symbols [hebrew] and [hebrew, ihu and bal: followed by the hieroglyphic equivalent [hieroglyphic] of the sun-god, amun-ra. is it an accidental coincidence, that in the name of each murderer are the two names of the good and evil deities of the hebrews; for _yu-bel_ is but _yehu-bal_ or _yeho-bal_ and that the three final syllables of the names _a, o, um, make a.u.m. the sacred word of the hindoos, meaning the triune-god, life-giving, life-preserving, life-destroying: represented by the mystic character [mystic character: y. the genuine _acacia, also, is the thorny tamarisk, the same tree which grew up around the body of osiris. it was a sacred tree among the arabs, who made of it the idol al-uzza, which mohammed destroyed. it

t, and the masses need a teaching proportioned to their imperfect reason" moral disorders produce physical ugliness, and in some sort realize those frightful faces which tradition assigns to the demons. the first druids were the true children of the magi, and their initiation came from egypt and chald a, that is to say, from the pure sources of the primitive kabalah. they adored the trinity under the names of _isis_ or _hesus, the supreme harmony; of _belen_ or _bel_ which in assyrian means lord, a name corresponding to that of adona; and of _camul_ or _cama l, a name that in the kabalah personifies the divine justice. below this triangle of light they supposed a divine reflection, also composed of three personified rays: first _teutates_ or _teuth, the same as the _thoth_ of the egyptians

oned. step by step men must advance toward perfection; and each masonic degree is meant to be one of those steps. each is a development of a particular duty; and in the present you are taught charity and benevolence; to be to your brethren an example of virtue; to correct your own faults; and to endeavor to correct those of your brethren. here, as in all the degrees, you meet with the emblems and the names of deity, the true knowledge of whose character and attributes it has ever been a chief object of masonry to perpetuate. to appreciate his infinite greatness and goodness, to rely implicitly on his providence, to revere and venerate him as the supreme architect, creator, and legislator of the universe, is the first of masonic duties. the battery of this degree, and the five circuits whic

e diffusion of these principles and the real happiness of mankind, that is his country. nor does he desire for any country any other benefit than justice. the true mason identifies the honor of his country with his own. nothing more conduces to the beauty and glory of one's country than the preservation against all enemies of its civil and religious liberty. the world will never willingly let die the names of those patriots who in her different ages have received upon their own breasts the blows aimed by insolent enemies at the bosom of their country. but also it conduces, and in no small measure, to the beauty and glory of one's country, that justice should always be administered there to all alike, and neither denied, sold, nor delayed to any one; that the interest of the poor should be

MOTTA MARCELO THE COMMENTARIES OF AL

f the ocean in a drop of sea water. further, as the verse itself states in no uncertain manner, the heavenly isis nuit cannot be regarded as an individual monad! nuit above the abyss does not become one: she is none. the ordeal being a crucial one, it is better that aspirants be forewarned. many ships sank against this rock, some of them vessels of great promise. also, babalon being merely one of the names of nuit, what is true of nuit is true of babalon. 28. none, breathed the light, faint& faery, of the stars, and two. 29. for i am divided for love's sake, for the chance of union. 30. this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. see the analysis of the word lashtal in liber v, and the following chapters of liber aleph: 119, 1

v, 56, nuit; but is also 50+70=120, the mystical age of the adept minor. the adept minor has crossed that veil on one side of which is written "no separate existence; and on the other "no existence. there is, of course, one god who lives in a dog the god anubis, who guides the soul in the underworld. this is a hint for members of a certain grade. it must also be remarked that "the dog" was one of the names ascribed to the "devil" in the middle ages. the verse has, therefore, several subtle technical meanings which will depend for usefulness on the grade of the reader which, by the way, is the case with any verse of liber al. the general meaning, however, is that ascribed by a. c, with the added value that "dog" is "god" inverted. men and women called "dogs" are, therefore, people who are f

e insane, and behaved with the blackest treachery, this theft being but a small portion of his infamies. the incident was necessary to my own initiation. equinox iii, no. 1 is full of small errors which indicate that the movement crowley intended to start with the money obtained from the sale of boleskine would have resulted in the establishment of just a branch of old aeon masonry disguised with the names of the new, and possibly of a religion to boot! of course the lord of the aeon intervened. hrumachis is the dawning sun; he therefore symbolizes any new course of events. the "double-wanded one" is "thmaist of dual form as thmais and thmait, from whom the greeks derived their themis, goddess of justice. the student may refer to the equinox vol. i, no. 2, pages 244-261. thmaist is the heg

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

certain extent controlled by the all-potent sway of the moira or fates. zeus, as we have seen, often condescends to visit mankind, either as a mortal, or under various disguises, whereas jupiter always remains essentially the supreme god of heaven, and never appears upon earth. the most celebrated temple of jupiter was that on the capitoline hill in the city of rome, where he was worshipped under the names of jupiter-optimus-maximus, capitolinus, and tarpeius. page 38 the romans represented him seated on a throne of ivory, holding in his right hand a sheaf of thunderbolts, and in his left a sceptre, whilst an eagle stands beside his throne. hera (juno. hera, the eldest daughter of cronus and rhea, was born at samos, or, according to some accounts, at argos, and was reared by the sea-divini

a tree bearing golden apples, which had been presented to her by gaa on the occasion of her marriage with zeus. it is said that the hesperides, being unable to withstand the temptation of tasting the golden fruit confided to their care, were deprived of their office, which was henceforth delegated to the terrible dragon ladon, who now became the ever-watchful sentinel of these precious treasures. the names of the hesperides were aegle, arethusa, and hesperia. charites (gratia) graces. all those gentler attributes which beautify and refine human existence were personified by the greeks under the form of three lovely sisters, euphrosyne, aglaia, and thalia, the daughters of zeus and eurynome (or, according to later writers, of dionysus and aphrodite. they are represented as beautiful, slende

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

n a problem. witches and witchcraft have long been associated with the search for love. the warlock of medieval times, desiring to arouse love and passion in another, was required to make a figure of wax to represent the woman whose company he desired above all else. the preliminaries included burning frankincense, and the solemn lighting of two candles. the figure of wax, on which were inscribed the names of assorted demons, was passed back and forth through the fumes, while reciting the conjuration: i conjure and command thee, thou spirits, who have the power to disturb the hearts of women! by him who created thee and by this image, i conjure thee this night into my presence, so i may have the power to compel whomsoever i desire to love me. after this the figure of wax was taken to a pla

ded with five gigantic, brilliant white gems three along the center and one at each end. you will now experience the power of the spheres physically. a great calmness will surge through your mind, and your skin will prickle with a vibrant current of raw magic power. it remains only to circulate it and then direct it to change circumstances and situations to your benefit. the sacred names of power the names used in the first part of the ritual are ancient hebrew names of god that have a mystic power of their own. they are a true invocation to the hidden occult power of the cabala, and powerful adepts have used them for centuries. by saying the names, you are attuning yourself with the power of those adepts, and the still greater powers of the cabala. the correct phonetic pronunciation of th

this is here for you, in simplified form. you are on the threshold of working genuine magic for yourself to bring money, love, power, success, happiness and contentment. you will find the secret names of 72 different spirits on the following pages. these are the spirits of the lemegeton. one essential occult belief is that if you know the real name of a spirit you have control over it. pronounce the names exactly as i have written them. if you stumble over a name the first few times, don t worry, but practice it until you can say it clearly treat these names with care. they are ultimately powerful, and should be respected. keep them secret from people who do not know about the magic power of the occult. the word spirit, which is derived from the latin spiritus, refers to any disembodied e

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ulative freemasonry first appeared in france. it therefore concerns corporative freemasons who, from the time of the middle ages in france, had inherited a name and professional traditions from the journeyman of hiram. moreover, it was also included in the quarter of those corporations that had probably been freed from the censive district of the abbey and whose old memory has been perpetuated by the names of other streets: rue des mazels (butchers, rue de l'escauderie (tripe butchers, and so forth *the current nomenclature of the old streets of moissac dates from 1824, but the names used then would have been even older ones that had been suppressed at the time of the revolution. see also lagreze-fossat, etudes historiques sur moissac (montauban: forestie printers, 1870. this author believ

coulon, king's sworn master carpenter and bourgeois of paris; louise thevenard, his wife (december 4, 1639; francois pinart, master mason (november 21, 1622; jaquette chardon, his wife (1623; pierre pinart, their son, master mason (163; marie autin, his wife; jean, son of jacques barbel called of chastres, sergeant of arms, carpenter of the king for his kingdom (november 24, 1382. we can also add the names of francois mansart, who was notably the architect of jacques de souvre, grand prior of malta (1666; and of jules hardouin mansart (may 11, 1708. finally, how could we note the name of rabelais? the epitaph record of saint paul parish gives us the date of his death: francois rabelais, deceased at the age of 70 years, rue des jardins, on april 9, 1552, was buried in saint paul cemetery."5

h stone and plaster. the rue de la bucherie dates from the twelfth century and owes its name to the numerous merchants who lived there during the middle ages and sold wood for both heating and building purposes. the wood was floated on the seine to paris, where it was received and collected on the left bank at the spot called the port aux buches. the thirteenth century livre de la taille provides the names of numerous buchiers, carpenters, masons, and joiners who lived in this area.57 the greater portion of this templar quarter on the left bank was a dependency of saint julien le pauvre parish, which later became saint severin parish. it was also placed under the protection of saint john in memory of an old baptistery that once existed near the original church built in the eighth century b

's tools trowels, brollys, squares, plumblines could be found there, as was the case during the time of the mortar makers.65 there were also numerous rooming houses where many of these workers in stone, plaster, and cement lived. being for the most part natives of the provinces of central france who had come to paris to ply their trades, these men were popularly known as ligorgneaux or limousins. the names of several of hotels in the area are quite significant in this regard: no. 7, restaurant du batiment; no. 33, au rendezvous de la haute the templars and the parisian builders 143 vienne; no. 51, au rendezvous des creusois; no. 73, au rendezvous des enfants de limoges; no. 12, au chantier de l'hotel de ville; no. 36, au rendezvous des cimentiers; no. 50, au rendezvous des compagnons; no

england (1100-1135) while those of the tanners and furriers were confirmed by henry ii (1154-1189. the origins of crafts in caen and coutances go back to a date in the remote past. the oldest statutes for a community of builders are those we have already cited, coming from the common cloister of montpellier, which date back to 1196 and which were sanctioned by guillaume viii, lord of montpellier* the names of several particularly skilled architects of this "mastery association" such as bertrand, maistre de piera, and guillaume alesta, magister lapidum in 1273,2 have been preserved it seems that the masters of stone (magistris lapidum) of nimes* these statutes were reformed in 1284. 148 from the art of building to the art of thinking formed a community at a very early date. in 1187 raymond

NECRONOMICON ALAZIF

hoth and in the invincible sign of voor (give sign) give power! give power! give power! when the flames turn blue it shall be a sure sign that the spirits obey your demands whereupon thou shalt quench the blade in an afore prepared mixture of brine and cock-gall. burn the incense of zkauba as an offering to the spirits thou hast called forth, then dismiss them to their abodes with these words: in the names of azathoth and yog-sothoth, their servant nyarlathotep and by the power of this sign (make ye the elder sign, i discharge thee; go forth from this place in peace and return ye not until i calleth thee (seal ye portals with the sign of koth. wrap the scimitar in a cloth of black silk and setit aside until thou wouldst make use of it; but mark ye well that no other shall lay his hand upon

ONYX TABLET OF SET

revision: august 8, 1999 ce iii. this corporation is organized pursuant to the general non-profit corporation law of the state of california and does not contemplate the gain or profit to the members thereof and is organized for non-profit purposes. iv. the principal office for the transaction of this business of this corporation is located in the county of santa barbara, state of california. v. the names and addresses of the persons who are to act in the capacity of directors until the election of their successors are: michael a. aquino post office box 243 santa barbara, california 93102 william f. murray 45 west sixth street winnemucca, nevada 89445 l. dale seago 1440 twenty-third street #107 santa monica, california 90404 vi. the authorized number and qualifications of members of the c

he executive director and to all voting councillors within ten days following that decision, and at least five persons who are voting councillors must indicate their approval of the decision in writing to the high priest and executive director. section 3.14. only persons who hold the iii+ shall be considered voting members of the temple of set for purposes of amending these by-laws. section 3.15. the names and addresses of all members of the temple of set shall be made available to any iii+ member upon demand. section 3.16. to maintain membership, each member of the temple of set must renew his membership on an annual basis. this renewal will involve the payment of such renewal fees, to be equal for all members, as the high priest may determine. section 3.17. any member who fails to renew

cannot sustain the powers which have been bestowed upon you, you will be free to resign your office with honor and impunity. if, however, you deliberately move to abuse the trust and confidence which have been placed in you, it would be better had you never been born. so also it is written. and now, if you will, proceed: as evidence of the circles in which you make your influence felt, send to us the names of ten members of the church of satan whose decision to join the church was prompted by contact with you personally. if in doubt as to the extent you influenced such a decision, set forth full particulars. confirm in writing the following personal facts: full name, mailing address, residential address, business& residence telephone numbers, citizenship, height, weight, color of hair& eye

PHILIP NEIL MYTHS LEGENDS EXPLAINED

st the physical body and the two parts of the soul, the ka (life force) and the ba (personality, or genius, but also the individual s name and shadow. these five elements made the complete being. re s secret name re called the world into being with words. but one word his own secret name he kept to himself. isis, daughter of geb and nut, the earth and the sky, and wife of osiris, decided to learn the names of all things, so that she would be as great as re himself. at last the only word she did not know was re s own secret name. to trick re into telling her, isis gathered the spittle that had dripped from his mouth as he sailed across the sky day after day (for he was now old and dribbled) and shaped it into a snake, which she left lying in his path. inevitably, re was bitten and, letting

tion, zeus removed the gift of fire from the world, causing great suffering to humankind. in response, prometheus stole fire from the sun, which he gave back to the world. furious, zeus chained prometheus to a rock, where his liver was eaten each day by an eagle, and grew back each night. epimetheus the name epimetheus means afterthought or hindsight; prometheus means forethought or foresight. as the names suggest, epimetheus, shown here making human beings out of clay to prometheus model, was rather foolish and entirely without his brother s guile and cunning. turned into a monkey when prometheus was chained to the rock by zeus, epimetheus, his not-so-clever brother, was turned into a monkey and banished to the island of pithecusa. watched from above zeus, shown here in his chariot, did n

entially a fertility god, associated with the miracle of the harvest. his death and rebirth were celebrated each spring and autumn and the spectacle of women weeping for tammuz is mentioned in the bible (ezekiel 8:14. like adonis, he was killed by a boar and while he is in the underworld all vegetation withers. the sumerian innanna s journey to hell is an early version of ishtar and tammuz, under the names innanna and dumuzi, and records an early song for the lost god: who is your sister? i am she. who is your mother? i am she. day dawns the same for you and me. this is the same day we shall see. cupid and psyche 34 cupid and psyche the story of cupid and psyche is a roman one in which venus (greek aphrodite, the goddess of love, became infuriated by psyche s beauty and told cupid (eros) t

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

nging must continue to consciously manifest in a positive manner. as aleister crowley pointed out in the article entitled "the initiated interpretation of ceremonial magic (published in the goetia "the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer's projected cube) method of stimulating or regulating those particular spots (through the eye (a) the names of god are vibrations calculated to establish control over the human brain (establishment of the functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit" control is the map of empowerment and ascension. once direction is assumed and confirmed, can such begin to take place in association

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

the presidents of lodges: s s s very dear brethren: article i of the constitution declares that masonic initiation has several degrees, which are passed through and conferred according to the forms indicated by the rituals, and of which the highest is the d dd of the ancient and accepted scottish rite. x(art. i of the constitution) volume j, c a a b b f h the spurious rites of memphis and misraim the names specially belonging to these degrees, and the insignia appropriated to them, and which tradition, the rituals of the degrees, or the statutes-general of the order have sanctioned, are the only ones recognized by the grand orient, and the only ones allowed; all other titles or decorations are interdicted by articles e c, e d, e e and c g c of the statutes-general. the use of masonic decor

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

om desire to thought) the thirteen attributes of mercy influence from the two mazalot notzer& v nakeh the "arms" of arich anpin become enclothed in abba& imma intellect influenced by netzach, hod& yesod of arich anpin the three levels of the intellect of abba& imma chaba"d of abba& imma chaga"t of abba& imma nehi"y of abba& imma the unification of nehi"y of abba& imma orot v kelim lights& vessels the names the function of the vessels the power to limit& actual limitation spiritual form& physical form the thickening of the lights the source of the vessels the inclusion of opposites in the vessels the body of the king zeir anpin the emotions the thirty two pathways the unity of zeir anpin to the self the birth of the emotions the maturation of zeir anpin yisrael the internality of the emotio

of the ten sefirot "the ten sefirot without whatness (esser sefirot blee mah. in other words, the lights themselves are beyond form or description. as we learned above, the essential light is a quintessential singularity which is beyond description altogether. it is specifically the vessels which give description and tangible existence to the lights. this will now be explained in greater detail. the names the ten sefirot have names. these names are the vessels for the sefirot. the reason for this is because a name draws out the essence and spreads it forth into revelation. this is understood by the fact that when one s name is called out, it draws that person s essential identity and attention toward the caller. furthermore, a name is what gives description to something. this is to say th

now what to make. he would simply not know what is wanted of him. even if the person who placed the order has a clear picture in his own mind of what he wants, nonetheless, since no description was given, the object will never be made. it is the description of this thing, i.e. its name, which reveals it to the craftsman, and makes it possible for the object to come into actuality. likewise above, the names of the sefirot etc. are the descriptions which contain and bring the g-dly light into revelation. without the vessels of the names and descriptions, the g-dly lights could not be tangible and would remain completely beyond tangible comprehension and definition (footnote: in general, the ineffable name of g-d has four letters, y-h-v-h (hebrew. each of these letters corresponds to and repr

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

emission to murder, since the individual is squandering his potential to bring life into the world. idolatry: for he caused the sparks of holiness to cling to the forces of evil. giving power to the forces of evil is serving them, which is idolatry. those souls who left him as seminal emissions returned as the generation of the flood, and made things even worse. 8 it is customary not to pronounce the names of angels that are not also names used for people (e.g, michael, gabriel, etc. 9 genesis 27:8. 10 zohar 1:27b. the arizal on parashat noach (2) 32 g-d sought to wipe out the generation of the flood gfor all flesh had corrupted its way on earth, h meaning that they engaged in all kinds of sexual aberrations. therefore the floodwaters were required, in order to wipe out all those [corrupte

binah are separate gbrains, h the abstract intellect of ima also possesses latent, innate tendencies toward emotional response. thus, da fat is referred to in the zohar as being present gin the mouth of ima, h3 poised to be expressed as emotions through speech.4 therefore, the five states of chesed [of da fat] are alluded to in his [name] by the letter hei [whose numerical value is 5, and not in the names of isaac and jacob. since isaac and jacob allude to gevurah and tiferet, which do not fulfill this role. we will now explain the name of sarah [abraham fs] wife. she personified the principle of the female, alluded to by the divine name elokim. the name elokim is considered female relative to the name havayah, since it acts as the medium for its message. it is known that the numerical va

: alef, alef-lamed, alef-lamed-hei, alef-lamed-hei-yud, alef-lamed-hei-yud-mem: 1 (1+ 30 (1+ 30+ 5 (1+ 30+ 5+ 10 (1+ 30+ 5+ 10+ 40= 200. the five letters that make up the name elokim are signified by the hei of sarah. therefore, when [nukva] was fully rectified and made fit for coupling, it was called sarah, and [when it coupled with z feir anpin] it produced isaac. we will now once again explain the names abraham, isaac, jacob, and joseph, for they are all connected. know that abraham personifies the attribute of chesed, which is signified by the divine name kel, this being the mystical meaning of the verse, gthe chesed of g-d [kel] is all day long, h5 as is known. the fact that the name of g-d used in this verse is kel indicates the association of this name with chesed. now, there are 8

cal value of yesod with the kolel. 3 x 26= 78. yesod: yud-samech-vav-dalet= 10+ 60+ 6+ 4= 80. another reason [this sefirah] is called yesod is the following. what is written in the zohar1 about the verse, gremember the sabbath day, h2 concerning the seven names, is well-known. they are called gseven pearls, h and the sabbath is called kah adni. we have discussed these seven names (that issue from the names yud-hei-vav and ekyeh) previously (in the third installment of parashat tetzaveh. we saw there that these seven names are associated with the seven blessings of the sabbath amidah, and that the fourth blessing of the sabbath amidah, which is the only one that refers specifically to the sabbath, is associated with the name kah adni. it is also known that the sabbath is associated with yes

ted physically with the glans of 1 2:92a, in raya mehemna. 2 exodus 20:8. the arizal on parashat lech lecha 69 the male reproductive organ. malchut comes into its own only as the full partzuf of nukva. thus, the gseventh h of the midot within z feir anpin.and therefore, the sabbath as well.can still be considered to be part of yesod.3 therefore, the numerical value of yesod is the same as that of the names kah adni. yesod= 80, as above. kah adni: yud-hei alef-dalet-nun-yud (10+ 5 (1+ 4+ 50+ 10= 15+ 65= 80. these two names correspond to the two aspects with [yesod: yesod [itself] and its gcrown. h yesod itself is called kah, and its gcrown h is called adni. furthermore, the yesod of leah and the yesod of rachel are [signified by] two final mem fs, the combined numerical value of which is al

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

eaching of the golden dawn, concerning its membership as a whole the writer will have nothing to say, except perhaps to repeat what may already be more or less well-known. for instance, it is common knowledge that w. b. yeats, arthur machen and, if rumour may be trusted, the late arnold bennett were at one time among its members, together with a good many other writers and artists. with regard to the names given in dr. westcott's statement it is necessary that we bestow to them some little attention in order to unravel, so far as may be possible, the almost inextricable confusion which has characterised every previous effort to detail the history of the order. m.e.v. was the motto chosen by dr. william robert woodman, an eminent freemason of the last century. sapere aude and non omnis mori

mind the several qabalistic definitions, these rituals take on added and profound meaning from a purely psychological point of view. that is, they are seen to be technical methods of exalting the individual consciousness until it comes to a complete realisation of its own divine root, and that universal pure essence of mind which ultimately it is. it may be convenient for the reader if i tabulate the names of the sephiroth with the grades employed in the golden dawn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splendour. water. 9. yesod. foundation. air. ipsissmus@=m magus= magister templi= adeptus exemptus= adeptus maj

bring destruction upon thyself" in deviation from these injunctions lie the only actual dangers in the divine science. one of the essentials of preliminary work, is the committing to memory of the important correspondences and attributions. and i cannot insist too strongly that this is fundamental the student must make himself familiar first of all with the hebrew alphabet, and learn how to write the names of the sephiroth and deity names in that tongue -he will realise their value when he approaches the practical work of invocation. much time should be spent studying and meditating upon the glyph of the tree of life and memorising all the important attributions- divine names, names of archangels, angels and spheres and elements. all the symbols referred to the lamens of the officers shoul

l e f h and auriel before me flames the pentagrambehind me shines the six-rayed star again make the qabalistic cross as directed above, saying ateh, etc. for banishing use the same ritual, but reversing the direction of the lines of the pentagram <108> the uses of the pentagram ritual 1. as a form of prayer the invoking ritual should be used in the morning, the banishing in the evening. invoking the names should be pronounced inwardly in the breath vibrating it as much as possible and feeling that the whole body throbs with the sound and sends out a wave of vibration directed to the ends of the quarter. 2. as a protection against impure magnetism, the banishing ritual can be used to get rid of obsessing or disturbing thoughts. give a mental image to your obsession and imagine it formulate

, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! cii9> second knowledge lecture the names andaichemica1 symbols of the three principles of nature are- sulphur 9 mercury salt@ the metals attributed to the planets in alchemy are- lead 5 gold 0 tin 2 copper or brass' 9 iron d quicksilver g silver) the following terms are used in books about alchemy. they have the meanings given below. sol philosophorum the pure living alchemical spirit of gold-the refined. essence of heat and dr

REGARDIE TALISMANS

nine chambers. it is produced by the interception of two horizontal and two vertical lines, forming nine squares, as follows: this arrangement is called aiq beker. reading from right to left we have aleph= 1, yod= 10, qoph= 100. in the second chamber are beth= 2, caph= 20, and resh= 200. thus aiq bkr. this arrangement of aiq beker is considered important in the formation of sigils or symbols from the names of the planetary spirits. it is first necessary to reduce those letters and their numbers to tens or units by means of the above. for example, in the case of zazel, the spirit of saturn, the letters are zayin= 7, aleph= 1, zayin= 7, and lamed= 30. the only letter which requires reduction in this instance will be lamed which reduces to 3. the next step is to trace a continuous line on the

ch sigils of more practical value than those made from the traditional kameas. on the various talismans that the student may perceive in the books referred to in the bibliography, he will find various words and versicles inscribed in the circular margins on the periphery of the talisman. these versicles or words are also traditional. the words were, as a rule, biblical names of god, together with the names of angels, spirits and intelligences. elaborate tables of these hierarchies have come down to us from the sources already mentioned. in the appendix to this manual will be found such a table of names. moreover, phrases and sentences were extrapolated from both old and new testaments to provide authorization and power. it was not considered worth-while making a talisman unless it incorpor

the letters governing the sign under which the operation falls, together with the planet associated therewith (if a planetary talisman. thus in elemental operations, you should take the letters of the appropriate zodiacal triplicity, adding al thereto, thus forming an angelic name which is the expression of the force. hebrew names as a rule represent the operation of certain general forces while the names on the enochian or angelical tablets represent a species of more particular ideas. both classes of names should be used in these operations. i illustrate his idea as follows: fire aries leo sagittarius triplicity: heh teth samech+ al= hitsael earth taurus virgo capricorn triplicity: vav yod ayin+ al= vioel air gemini libra aquarius triplicity: zayin lamed tzaddi+ al= zaitzel water cancer

the tablet, and repeating the requisite formula, first describe around the talisman a circle, with the appropriate magical implement, and then make the invoking pentagrams five times over it, as if the pentagrams stood upright upon it, repeating the letters of the triplicity involved with al added. then solemnly read any invocation required, making the proper sigils from the rose as you pronounce the names. the first operation is to initiate a whirl from yourself. the second, to attract the force in the atmosphere into the vortex you have formed. then read the elemental prayer as in the rituals, and close with the signs of the circle and the cross (that is the rose-cross) after performing the necessary banishing. be careful, however, not to banish over the newly consecrated talisman, as th

RELIGIOUS TENANTS OF THE YEZIDI

congregation, some of my ways. who desireth me must forsake the world. i am he that spake a true word; the highest heavens are for those who obey me. i sought out truth, and became the establisher of truth; and with a similar truth shall they attain to the highest like me/ confused and unintelligible as much of the above rhapsody is, it tends to confirm our hypothesis that "sheikh adi" is one of the names of deity in the theology of the yezeedees. i believe this poem to be the only fragment now extant in any way connected with their creed, and i very much doubt whether they ever had any sacred scriptures. their occasional pretensions to possess such must he regarded as another artifice to evade the hatred of the mohammedans, who are taught in the kor n to consider those who are not the "p

remains, vol. i. p. 293. p. 117 and i have frequently seen an idol temple or pagoda surrounded with similar tokens of pagan adoration. mr. layard mentions a building and a herd of white oxen at sheikh adi, dedicated to "sheikh shems" which he supposes to be the sun. it is clear, however, that the yezeedees so designate the place for the sake of brevity, as the entablature over the doorway records the names in full, namely "sheikh shems ali beg and faris" for two persons are mentioned in the inscription, which has been given entire a few pages back. in like manner the word "shems" frequently enters into the construction of mohammedan names. fire and light, as being elements cognate with that of the sun, are received by the yezeedees as symbols of the good deity. they never spit into a fire

ore us even so do we" i think it not improbable, however, that the reverence which they pay to their so-called sheikhs (i mean those over whose tombs the shaks are erected, may be regarded as another form of indirect homage rendered to the supreme being. i have not been able to learn who these reputed saints were, and the modern yezeedees are quite ignorant as to the time when they lived or died. the names by which they are designated, such as sheikh aboo-bekr, sheikh mohammed &c, must be regarded as fictitious, and invented to conciliate the moslems, since they do not admit the mission of their prophet or the authority of the kor n, and their sheikhs they affirm to have lived long before mohammed. i have often inquired whether it was not possible for a new sheikh to rise up among them now

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

ics, or the philosophical cross of masons. thus, the intersection of two produces four, which, by its movement, defines the circle with all degrees thereof' is man; h is woman; 1 is the principle; 2 is the word; a is the active; b is the passive; the monad is boaz; the duad is jakin. in the trigrams of fohi, unity is the yang and the duad is the yin. the pillars of the temple 9 boaz and jakin are the names of the two symbolical pillars before the principal entrance of solomon's kabalistic temple. in the kabalah these pillars explain all mysteries of antagonism, whether natural, political or religious. they elucidate also the procreative struggle between man and woman, for, according to the law of nature, the woman must resist the man, and he must entice or overcome her. the active principl

r otherwise by a sovereign lady, juno, the greek goddess, with one hand uplifted towards heaven and the other pointed to earth, as if formulating by this gesture the one and twofold dogma which is the foundation of magic and begins the marvellous symbols of the emerald table of hermes. in the apocalypse of st. john there is reference to two witnesses or martyrs on whom prophetic tradition confers the names of elias and enoch-elias, man of faith, enthusiasm, miracle; enoch, one with him who is called hermes by the egyptians, honoured by the phoenicians as cadmus, author of the sacred alphabet and the universal key to the initiations of the logos, father of the kabalah, he who, according to sacred allegories, did not die like other men, but was translated to heaven, and will return at the en

ss, which in the french language seems to be the first root and fundamental substantive of the verb to believe and the verb to grow, thus combining the conceptions of science, religion and progress. the great magical agent manifests by four kinds of phenomena, and has been subjected to the experiments of profane science under four names caloric, light, electricity, magnetism. it has received also the names of tetragram, inri, azoth, ether, od, magnetic fluid, soul of the earth, lucifer, etc. the great magical agent is the fourth emanation of the life-principle, of which the sun is the third form see the initiates of the school of alexandria and the dogma of hermes trismegistus. in this way the eye of the world, as the ancients called it, is the mirage of the reflection of god, and the soul

ond the four following philosophical ideas spirit, matter, motion, rest. as a fact, all science is comprised in the understanding of these four things, which alchemy has reduced to three the absolute, the fixed and the volatile referred by the kabalah to the essential idea of god, who is absolute reason, necessity and liberty, a threefold notion expressed in the occult books of the hebrews. under the names of kether, chokmah and binah for the divine world; of tiphereth, chesed and geburah in the moral the tetragram 23 world, and of jesod, hod and netsah in the physical world, which, together with the moral, is contained in the idea of the kingdom or malkuth, we shall explain in the tenth chapter this theogony as rational as it is sublime. now, created spirits, being called to emancipation

ight was overcharged with the impure reflections of roman debauchery, sought to separate his disciples from the circumambient sphere of reflections and to concentrate them only on the interior light, so that, through the medium of a common faith and enthusiasm, they might communicate together by new magnetic chains, which he termed grace, and thus overcome the dissolute currents, to which he gave the names of the devil and satan, signifying their putrefaction. to oppose current to current is to renew the power of fluidic life. the revealers have therefore done scarcely more than divine, by the accuracy of their calculations, the appropriate moment for moral reactions. the law of realization produces what we call magnetic breathing; places and objects become impregnated therewith, and this

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

, the world is governed by seven secondary causes. secundii, as trithemius calls them. which are the universal forces designated by moses under the the septenary of talismans 43 plural name of eloim, gods. these forces, analogous and contrary to one another, produce equilibrium by their contrasts and rule the movement of the spheres. the hebrews termed them the seven great archangels, giving them the names of michael, gabriel, raphael, anael, samael, zadkiel and oriphiel. the christian gnostics named the four last uriel, barachiel, sealtiel and jehudiel. other nations attributed to these spirits the government of the seven chief planets, and assigned to them the names of their chief divinities. all believed in their relative influence; astronomy divided the antique heaven between them and

of solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a human figure for the talismans of the sun, a chalice for those of the moon, a dog's head for those of mercury, an eagle's for those of jupiter, a lion's head for those of mars, a dove's for those of venus, and a bull's or goat's for those 46 the ritual of transcendental magic of saturn. the names of the seven angels must be added in hebrew, in arabic or in magical characters like those of the alphabet of trithemius. the two triangles of solomon may be replaced by the double cross of the wheels of ezekiel, which is found on a great number of ancient pantacles and is, as we have observed in our gdoctrine h the key to the trigrams of fohi. precious stones may be also employed for am

zebaoth, and in the name of eloim gibor, get thee, hence, adrameleck! by zachariel and sachiel-meleck, be obedient unto elvah, samgabiel! by the divine and human name of shaddai, and by the sign of the pentagram which i hold in my right hand; in the name of the angel anael, by the power of adam and of heva, who are jotchavah, begone, lilith! let us rest in peace, nahemah! by the holy eloim and by the names of the genii cassiel, sehaltiel, aphiel and zarahiel, at the command of orifiel, depart from us, moloch! we deny thee our children to devour. the most important magical instruments are the wand, the sword, the lamp, the chalice, the altar and the tripod. in the operations of transcendental and divine magic, the lamp, wand and chalice are used; in the works of black magic, the wand is rep

s accomplished. the commentators who have sought anything else in this book of the transcendent kabalah have lost their time and their trouble only to render themselves ridiculous. to discover napoleon in the angel apollyon, luther in the star which falls from heaven, voltaire or rousseau in the grasshoppers armed like warriors, is merely high fantasy. it is the same with all the violence done to the names of celebrated persons so as to make them numerically equivalent to that fatal number 666, which we have already explained sufficiently. when we think that men like bossuet and newton amused themselves with such chimeras, we can understand that humanity is not so acute in its genius as might be supposed from the bearing of its vices. 61 chapter xi the triple chain the great work in practi

ct me in the name of yod he vau he! seraphim, cleanse my love in the name of elvoh! hashmalim, enlighten me with the splendours of eloi and shekinah! aralim, act! ophanim, revolve and shine! haioth ha kadosh, cry, speak, roar, bellow! kadosh, kadosh, kadosh, shaddai, adonai, jotchabah, eiazereie! hallelu-jah, hallelu-jah, hallelu-jah. amen. it should be remembered, above all in conjurations, that the names of satan, beelzebub, adramelek and others do not designate spiritual unities but legions of impure spirits. gour name is legion, for we are many, h says the spirit of darkness in the gospel. number constitutes law, and progress takes place inversely in hell as the domain of anarchy. that is to say, the most advanced in satanic development and consequently the most degraded and the least

ROBERT KIRK WALKER BETWEEN WORLDS

issions reserved http//www.dreampower.com/kirk_wbw/pg_10.htm (8 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 21-29) flip to page# 21 the secret commonwealth robert kirk's text edited and annotated by r j stewart. this entire text is copyright(c) 1997, 1998 an essay of the nature and actions of the subterranean and for the most part invisible people, heretofore going under the names of elves fauns and fairies or the like among the low-country scots, and termed hubhsisgedh, caiben, lusbarten, and siotbsudh among the tramontaines [highlanders] or scottish-irish, as they are described by those who have the second sight and now, to occasion further inquiry, collected and compared. of the subterranean inhabitants 1. these siths or fairies, which they call sluaghmaith or

f all [prayers. especially since he was prompt enough to adduce scriptural words to our saviour himself [as] in matthew 4:3. as [the spells] are spoken by rote [that is, learned by heart, so several of them were set down in rhythm [rhyme. it was customary also with ancient practiced magicians, for solemnity's sake, and to strike a greater reverence in the receivers of benefit by them, to exchange the names of ordinary things with those of creatures that had some like-operation to that which they designed to bestow. thus [they were] naming a sacred peculiar style of their own, which did not alter the nature of anything they spoke of to any that could discern and distinguish [any] more than the blessed jesus, calling bread his body, changed the true nature of either, as some might [give as]

their physical nature, which he compares in several places to the physical nature of humanity, describing the degrees of difference and the effects that such differences have on fairy and human behavior. in most ancient cultures, and indeed in many ethnic magical and religious practices today, many of the levels or types of entity described in the following passage from iamblichus appear, though the names, of course, vary from culture to culture, and the definition must always be by function. functional definition is very important in magical divinatory and prophetic events or arts, and one of the great deluding aspects of such arts is the tendency for students to become entirely enmeshed in names and categories, without ever finding the true functions of the beings that they seek to cont

RUBY TABLET OF SET

hout this article we will normally not capitalize the word, and will trust that you remember these meanings as you read through the article and taxonomy [similarly, the words "absolute "opposition "balance, and others with technical meanings within the temple of set will generally be used in the technical sense throughout this article, and will not be capitalized here] we will normally capitalize the names of the opposites we discuss, rather than placing those names in quotes. we feel capitalized names are easier to read in this quantity than quoted names. ii. the hierarchy expanding the taxonomy as we have (with the valuable aid of those attending the workshop, we found a hierarchy of opposites, where many sets of opposites seemed to be lower than or subsumed into a higher set of opposite

in the same order, and flagged with the same hierarchic code, so you can find them (not all opposites are discussed) iii. syntax this section discusses how we list each set of opposites within the taxonomy. most pairs of opposites have a wide range of potential values between the two extremes. others have just the two absolutes, or a very limited number of potential values. we will use a" between the names of the two absolutes to indicate the wide range of potentiality, and a" between the two names to indicate a limited range of potentiality. examples: wisdom- foolishness, and set/harwer. the relationship between the two opposites or their range of potentiality often has a name. if that name is the same as one of the opposites, we will simply list that name first, eg "intelligence- stupidi

he opposites, we will simply list that name first, eg "intelligence- stupidity. if that name is not reflected by one of the opposites, then we will indicate the name which encompasses both opposites, eg "temperature: hot- cold. sometimes a name might not be known. it is the grand master's opinion that xeper and maat both have opposites, but none of the order's initiates have been able to identify the names of those opposites. such missing names will be flagged by question marks. iv. classifications besides the hierarchy discussed above, we have identified four additional areas of classification which can be applied to these opposites. we call these four areas of classifica tion "opposition "polarity "objectivity, and "variation. the hierarchical code for each pair of opposites will be foun

solutes (eg: probability, and "f" if the number of possible states is finite but uncountable (eg: life- death. if only the two absolutes exist, this code will be "2 (eg: set/harwer, and if there is a third possible state the code will be "3. again, if we have not yet decided this classification, we'll encode a. v. selection how did we choose the opposites listed in the taxonomy? how did we choose the names we used for those opposites? basically, the opposites listed were supplied by members of the order of shuti, by participants at last year's workshop, and by other correspondents. the opposites were then examined for certain criteria, and possibly eliminated from the list or renamed. several opposites were eliminated because they were found to be relatively unimportant subsets of other op

se she had ceased to do their mystery- the mystery of intercourse or sexual union- and desired to go into the height and be above them all" it may be remarked that the name pistis-sophia is itself a "barbarous" formation, not properly paralleled in greek. there is some evidence that the gnostic "sophia (philosophy) was also named by other gnostics "pistis (faith: it is only in coptic that we find the names run together. similarly we have "zorokothora-meljisedek" run together; melchisedec whose genealogy is not given in the bible, is identified, not with shem as the jews sometimes do, but with the heathen zoroaster, and the names are fantastically coupled. we may add that the functions assigned to zorokothora-meljisedek have nothing to so with those of the biblical melchisedec or the persia

SABBATIC KABALA OF THE CROOKED PATH

is and the like. in ononshu they are united into one and the distinction is the between. to accomplish the treading of the path of stellar waters the connection towards the animalistic spirits and the atavistic totems are crucial to construct a balance between the lowest and the highest of the forms of spirit and matter. this is important since these bestial totems are guides in the stellar work. the names of the stellar signs should be enough to point toward this important fact. to encounter the great bear you should align yourself with this totemic representation. there is also a mention of the servitors of the path of khepeshm the starry road in this which brings one to think about the sun of amenta and the mystery of the sun at its fullest in the kingdom of the klipphas. and mark that

SALMANRUSHDIE THESATANICVERSES

so, he strolled out of the house, that ample, crumbling, salt-caked building in the parsi style, all columns and shutters and little balconies, and through the garden that was his father's pride and joy and which in a certain evening light could give the impression of being infinite (and which was also enigmatic, an unsolved riddle, because nobody, not his father, not the gardener, could tell him the names of most of the plants and trees, and out through the main gateway, a grandiose folly, a reproduction of the roman triumphal arch of septimius severus, and across the wild insanity of the street, and over the sea wall, and so at last on to the broad expanse of shiny black rocks with their little shrimpy pools. christian girls giggled in frocks, men with furled umbrellas stood silent and f

means he-for-whom-thanks-should-be-given, but he won't answer to that here; nor, though he's well aware of what they call him, to his nickname in jahilia down below _he-who-goes-up-and-down-old-coney. here he is neither mahomet nor mochammered; has adopted, instead, the demon-tag the farangis hung around his neck. to turn insults into strengths, whigs, tories, blacks all chose to wear with pride the names they were given in scorn; likewise, our mountain-climbing, prophetmotivated solitary is to be the medieval baby--frightener, the devil's synonym: mahound. that's him. mahound the businessman, climbing his hot mountain in the hijaz. the mirage of a city shines below him in the sun. o o o the city of jahilia is built entirely of sand, its structures formed of the desert whence it rises. it

now gibreel with open eyes and by the light of the moon as well as the sun detected everywhere the presence of his adversary, his- to give the old word back its original meaning _shaitan. long before the flood, he remembered- now that he had reassumed the role of archangel, the full range of archangelic memory and wisdom was apparently being restored to him, little by little- a number of angels (the names semjaza and azazel came first to mind) had been flung out of heaven because they had been _lusting after the daughters of men, who in due course gave birth to an evil race of giants. he began to understand the degree of the danger from which he had been saved when he departed from the vicinity of alleluia cone. o most false of creatures! o princess of the powers of the air- when the prop

f had thickened, resisting him, so that even a shortish walk could leave him panting, with an ache in his arm and an irregularity in his chest. and mahound must have changed, too, returning as he was in splendour and omnipotence to the place whence he fled emptyhanded, without so much as a wife. mahound at sixty-five. our names meet, separate, and meet again, baal thought, but the people going by the names do not remain the same. he left allat to emerge into bright sunlight, and heard from behind his back a little snickering laugh. he turned, weightily; nobody to be seen. the hem of a robe vanishing around a corner. these days, down-at--heel baal often made strangers giggle in the street "bastard" he shouted at the top of his voice, scandalizing the other worshippers in the house. baal, th

ning with tears, made no move to stop him. every evening after that, the strange fellow would reappear and recite a new poem, and each set of verses sounded lovelier than the last. it was perhaps this surfeit of loveliness which prevented anybody from noticing, until the twelfth evening, when he completed his twelfth and final set of verses, each of which were dedicated to a different woman, that the names of his twelve "wives" were the same as those of another group of twelve. but on the twelfth day it was noticed, and at once the large crowd that had taken to gathering to hear baal read changed its mood. feelings of outrage replaced those of exaltation, and baal was surrounded by angry men demanding to know the reasons for this oblique, this most byzantine of insults. at this point baal

SATANGEL

three demons, one named luxuriosus, another superbus, and a third avarus, all of them devils k likewise, he said and confessed that he had proposed to blind johanneta, the widow of johannes paganus of the present place, because she displeased him. with two keys he had traced her image, in a manner and form which he explained in the examination; he did this on a sunday, depicting her image beneath the names of devils, using implements, materials and techniques described in the examination k likewise, he said and confessed that poisons were made by the aid of devils, by which men could be killed, through their working or by the aid of demons k and taken from a basilisk, toad, serpent, spider or scorpion k k and that on the feast of saint john the baptist he gathered certain herbs for medicin

, the toad witches, in the satanic cults of russia and teutonia, the luciferian traditions, brujeria, stregeria, rosicrucianism, the golden dawn, thelema, and (according to some) in the rites and observances of freemasonry, as it may be seen in what might be patronisingly called folk magic across europe. this same syncretism is evident in the classical grimoire in the rites, signs, seals; even in the names of the angels and devils themselves. here we find numerous survivals of assyrian, babylonian, hebrew, greek, roman, egyptian, norse and celtic gods, yet given new existence and identities as the denizens of pandemonium. that these arts have their roots in pre-christian magick is a fact alluded to again and again as this work progresses, for it cannot be overstressed. in the words of arth

s of delusion and illumination have performed successful sorceries based on these fictional ideas. it has thus become an issue of some controversy. yet, from another perspective, we know little of the true histories of any of the classical grimoire. what is significant is that the magick works k even if the rituals are based on complete fraud. their formula has been copied from the goetic 'merely the names have been changed. the symbol system of the cthulhu mythos, spliced with these basic techniques of sorcery, yields results. something very strange has happened here, illustrating a basic principal of the cunning; just because a belief brings results in the objective world, does not necessitate the objectivity of that belief. the key to this mystery may lie in the sorcerer's arte of dream

sciences liberal and otherwise. to keen and unconditioned eyes there are numerous signs of profound magical humour in their works, hidden in plain view. the archangels named in the bible (gabriel, michael, raphael) were mentioned in the seventh century onwards in the litany of the saints, although it was only as late as the last century that benedict xv made the feast of the last two obligatory. the names of the other angels were deemed apocryphal. the book of enoch adds uriel, raguel, saraqael and haniel to the list of archangels. in the mid-eighth century a frankish priest named adalbert was condemned for praying to uriel, raguel, tubuel, adin, tubuas, sabaok, and sariel, all of whom the roman synod had declared to be actually devils. by the 14th century enoch s relatively modest count

he first angel. even st. jerome agrees that the devil will eventually be reinstated at god s side as a power of heaven. lucifer is seen as the dying and reborn son of the morning, the balancing counterpart and mastema of christ. chapter three; liber nomini infernus the book of infernal names we have entered into a league with death: we have made a covenant with hell. isaiah 28:15 the knowledge of the names of the various spirits of magick and witchcraft offers some degree of power over them. the circle of the art is traditionally empowered through their inscription and intonation, as are a great number of talisman and spells. such is an ancient and universal belief, and may be found throughout all traditions that deal with spirits and sorcery. in witchcraft, the names of those entities who

SATANIC BIBLE

ourself from the very powers you have asked for assistance. the satanist realizes that only by putting himself in league with these forces can be fully and unhypocritically utilize the powers of darkness to his best advantage. in a satanic magical ceremony, the participants do not: join hands and dance "ring around the rosy" in a circle; burn candles of various colors for various wishes; call out the names of "father, son and holy ghost" while supposedly practicing black arts; pick a "saint" for their personal guide in obtaining help for their problems; dunk themselves in smelly oils and hope the money comes in; meditate so they can arrive at a "great spiritual awakening; recite long incantations with the name of jesus thrown in for good measure, between every few words, etc, etc, etc, ad

ven an evil role simply because he represents the carnal, earthly, and mundane aspects of life. satan, the chief devil of the western world, was originally an angel whose duty was to report human delinquencies to god. it was not until the fourteenth century that he began to be depicted as an evil deity who was part man and part animal, with goat-like horns and hooves. before christianity gave him the names of satan, lucifer, etc, the carnal side of man's nature was governed by the god which was then called dionysus, or pan, depicted as a satyr or faun, by the greeks. pan was originally the "good guy, and symbolized fertility and fecundity. whenever a nation comes under a new form of government, the heroes of the past become villains of the present. so it is with religion. the earliest chri

, being only a flunky of the devil, is easier to control. occult lore states that only the most formidably "protected" or insanely foolhardy sorcerer would try to call forth the devil himself. the satanist does not furtively call upon these "lesser" devils, but brazenly invokes those who people that infernal army of long-standing outrage- the devils themselves! theologians have catalogued some of the names of devils in their lists of demons, as might be expected, but the roster which follows contains the names and origins of the gods and goddesses called upon, which make up a large part of the occupancy of the royal palace of hell: the four crown princes of hell satan (hebrew) adversary, opposite, accuser, lord of fire, the inferno, the south lucifer (roman) bringer of light, enlightenment

reet me as your brother (sister) and friend! grant me the indulgences of which i speak! i have taken thy name as a part of myself! i live as the beasts of the field, rejoicing in the fleshly life! i favor the just and curse the rotten! by all the gods of the pit, i command that these things of which i speak shall come to pass! come forth and answer to your names by manifesting my desires! oh hear the names: the infernal names the infernal names are listed here in alphabetical order purely to simplify referral to them. when calling the names, all of them may be recited, or a given number of those most significant to the respective working may be chosen. whether all or only some of the names are called, they must be taken out of the rigidly organized form in which they are listed here and ar

led into the movements of the flesh of that which i desire! shemhamforash! hail satan (female) my loins are aflame! the dripping of the nectar from my eager cleft shall act as pollen to that slumbering brain, and the mind that feels not lust shall on a sudden reel with crazed impulse. and when my mighty surge is spent, new wanderings shall begin; and that flesh which i desire shall come to me. in the names of the great harlot of babylon, and of lilith, and of hecate, may my lust be fulfilled! shemhamforash! hail satan! invocation employed towards the conjuration of destruction behold! the mighty voices of my vengeance smash the stillness of the air and stand as monoliths of wrath upon a plain of writhing serpents. i am become as a monstrous machine of annihilation to the festering fragment

SATANIC RITUALS

itter charge: they cannot afford to admit to an affinity with anything that bears the name of satan, for to do so would necessitate turning in their good-guy badges. what is even worse, the followers of the "witchcraft-not-satanism" school harbor the same need to elevate themselves by denigrating others as do their christian brethren, from whom they claim emancipation. the rites in this book call the names of devils-devils of all shapes, sizes and inclinations. the names are used with deliberate and appreciative awareness, for if one can pull aside the curtain of fear and enter the kingdom of shadows, the eyes will soon become accustomed and many strange and wonderful truths will be seen. if one is truly good inside he can call the names of the gods of the abyss with freedom from guilt and

ost part, the rites should be begun and ended with the procedures standard to satanic liturgy. these are presented in detail in the satanic bible, and are indicated wherever the term standard sequence, or customary manner (or die equivalent, appears in the present text. accouterments necessary to all rites, as well as the enochian calls, are likewise given in the bible. as to the pronunciation of the names involved (despite some occultists who insist "you can't expect help from the forces you call upon if you can't pronounce their names right, assume that the forces, demons, or elementals have enough insight to judge a caller's worthiness on more profound criteria than his glib tongue or expensive shoes. pronounce the names as they sound best to you, but don't assume that you have the corr

pect help from the forces you call upon if you can't pronounce their names right, assume that the forces, demons, or elementals have enough insight to judge a caller's worthiness on more profound criteria than his glib tongue or expensive shoes. pronounce the names as they sound best to you, but don't assume that you have the correct pronunciation, exclusive of all others. the "vibratory" rate of the names is only as effective as your own ability to "vibrate" while saying them, neither of which terms is to be confused with vibrato. the success of magical operations is dependent upon application of principles learned rather than the amount of data collected. this rule must be stressed, for ignorance of this fact is the one most consistent cause of magical incompetency-and the least likely t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

. vodouisant: an uninitiated practitioner of vodou. wakan: the incomprehensibility of life and death for the sioux. wakan tanka: the world s motivating force for the sioux. wen: the arts of music, poetry, and painting. wicca: the name of a neo-pagan religion that generally worships the god and the goddess. wu wei: nonaction, or deliberate and thoughtful action that follows the dao. yahweh: one of the names for god in the tanakh. yazata: guardian angel. yin and yang: literally, shady and sunny; terms referring to how the universe is composed of opposing but complementary forces. yom kippur: the day of atonement. zakat: annual charitable giving. ziggurat: a stepped foundation or structure that held a shrine or temple in the mesopotamian religion. zionism: a movement that began in the ninetee

rld religions: almanac what is religion? americas, africa, and oceania are added to these, as well as more recent forms, such as neo-paganism, which worships ancient norse, celtic, egyptian, and other pagan (pre-christian) gods. god has many names as different religions developed over time and geographic regions, they all established one or more gods that the faithful could call upon and worship. the names of these gods differed across religions, although many shared similar characteristics. this is true in the monotheistic faiths that consider abraham as a founder of their religion. these are judaism, christianity, and islam. the jewish name for god is yahweh, or yhwh. another common variation on the name is jehovah. christianity refers to god as the father, the son, and the holy spirit

ans incorporated elements of sumerian religion. the original sumerian pantheon of gods was never destroyed but instead 40 world religions: almanac ancient religions of egypt and mesopotamia was added to and further refined. through successive rulers, including hammurabi (1792 1769 bce) and a host of others, the religious system continued. there may have been new rulers, but the gods were eternal. the names of the gods changed, however, as did the emphasis of religion. for example, nanna was the sumerian god of the moon. in akkadian, the language of sargon and his people, nanna was called sin or suen. inanna, mistress of heaven, became ishtar in akkadian. the direction of religion also changed over time. the early sumerians believed that humanity, after it was created, was given a divine sp

on who helped travelers find their way; utu, sun god and the watchful eye of justice; and inanna, the goddess of love and war and the one who guaranteed the kingship. inanna in particular had a strong and lasting influence on mesopotamian culture. she was featured in many fertility rites, but was also called upon in time of war. over the course of time, with movements of new people into the area, the names of the gods changed. for instance, the sumerian goddess innana received the akkadian name of ishtar, just as nanna later became sin and enki became ea. beliefs in ancient egypt egyptians believed that the world was brought into being by atum or ra, whose descendants were osiris, set, and isis. these, however, were just a fraction of the gods worshipped by egyptians. some estimates put th

e dead. in the declaration of innocence prior to the weighing of the heart on the scales of truth the deceased declares that he or she has lived a good life without sin( the egyptian book of the dead, chapter 125, touregypt.net. hail to you, great god, lord of justice! i have come to you, my lord, that you may bring me so that i may see your beauty, for i know you and i know your name, and i know the names of the forty-two gods of those who are with you in this hall of justice, who live on those who cherish evil and who gulp down their blood on that day of the reckoning of characters in the presence of wennefer. behold the double son of the songstresses; lord of truth is your name. behold i have come to you, i have brought you truth, i have repelled falsehood for you. i have not done false

SEPHER HA BAHIR

god will watch you from all evil, he will safeguard your soul. 94. rabbi amorai sat and expounded: what is the meaning of the verse (1 kings 8:27, behold the heaven and the heaven of heaven cannot contain you? this teaches us that the blessed holy one has 72 names. all of them were placed in the tribes [of israel. it is thus written (exodus 28:10, six of the bahir 24 their names on one stone, and the names of the other six on the other stone, according to their generations. it is also written (joshua 4:9, he raised up twelve stones. just like the first are (exodus 28:12, stones of memorial, so these are (joshua 4:7, stones of memorial [there are therefore] 12 stones [each containing six names] making a total of 72. these parallel the 72 names of the blessed holy one. why do they begin with

verse, and travelled are arranged in this name in the order that they are in the verse. the letters of the second verse, and came are arranged in the name in reverse order. the bahir 29 the letters of the third passage, and stretched are arranged in the name in the same order as they occur in the verse, just like the case of the first verse. each of these verses has 72 letters. therefore, each of the names that is derived from these three sentences, and travelled and came and stretched contains three letters. these are the 72 names. they emanate and divide themselves into three sections, 24 to each section. over each of these sections is a higher officer. each section has four directions to watch, east, west, north and south. the four directions then have a total of 24 forms [this is true

SETH IN THE MAGICKAL TEXTS

influences, the author laid down that the egyptian god seth is never identified with seth, the son of adam.1 in the discussion following pearson's paper, however, c. colpe asserted (p. 510 "in a single magical papyrus from egypt a mistaken identification has been made between egyptian seth and jewish seth (cf. w. fauth, orchr 57 [1973] 91-94" now fauth asserts that on account of the similarity of the names of the egyptian god and "the pneumatic seth, the latter "on egyptian soil was now and then secondarily confused and welded with the indigenous god of magic."2 here fauth refers to c.j. bleeker's paper at the messina conference on gnosticism (1966. fauth goes on to cite "the sethian gospel of the egyptians" as evidence for such a confusion and welding, referring to an article by a. bohlig

betz. thus, the last syllable in the second or third word, seth, is not separated from the preceding letters. but in the index of the 3rd volume, the printing plates of which were destroyed during world war ii, preisendanz changed this to arb[a]yiav nre ibet ayeleber %ay ar[a]blaya.11 even if this papyrus regards seth, along with the "tetrad of the four letters (jahwe) and "eastern rhe, as one of the names of osiris, it contains no evidence whatsoever for a welding of egyptian seth and jewish seth. we can now recapitulate. colpe, asserting that there was an egyptian magical papyrus which showed an amalgamation of egyptian seth and jewish seth, referred to fauth. asserting that such a welding was made on egyptian soil, fauth simply relied on bleeker and bohlig. the latter has been proven wr

bove witnesses to a welding of seth-typhon and christ. iao, a greek form of the name of the biblical god, yahweh (above, arbathiao, is associated and even equated with many deities in the magical texts. the conjuration in pgm iv.3019-3024 begins "i conjure you by the god of the hebrews, jesus, iaba iae c" just before the conjuration, we are informed that the phylactery should include, inter alia, the names, iaeo, iao, iaeo. it is clear that jesus is here identified with the jewish god, whose proper name is rendered by various greek forms.17 from the coptic gnostic texts, we also know that seth, adam's son, and christ could be identified.18 the same identification appears to be 12 for a translation of the full text, which is still unpublished, see a.m. kropp, ausgewahlte koptische zaubertex

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ast century, a worthy artist named gaetano pisani lived and flourished. he was a musician of great genius, but not of popular reputation; there was in all his compositions something capricious and fantastic which did not please the taste of the dilettanti of naples. he was fond of unfamiliar subjects into which he introduced airs and symphonies that excited a kind of terror in those who listened. the names of his pieces will probably suggest their nature. i find, for instance, among his mss, these titles "the feast of the harpies "the witches at benevento "the descent of orpheus into hades "the evil eye "the eumenides" and many others that evince a powerful imagination delighting in the fearful and supernatural, but often relieved by an airy and delicate fancy with passages of exquisite gr

and its least selfish agents. i will answer: you, marquis de condorcet, will die in prison, but not by the hand of the executioner. in the peaceful happiness of that day, the philosopher will carry about with him not the elixir but the poison "my poor cazotte" said condorcet, with his gentle smile "what have prisons, executioners, and poison to do with an age of liberty and brotherhood "it is in the names of liberty and brotherhood that the prisons will reek, and the headsman be glutted "you are thinking of priestcraft, not philosophy, cazotte" said champfort (champfort, one of those men of letters who, though misled by the first fair show of the revolution, refused to follow the baser men of action into its horrible excesses, lived to express the murderous philanthropy of its agents by t

h the veins? was there ever a pair of eyes like fillide's? nothing of the cold stars there! yet how they twinkle and laugh at thee! and that rosy, pursed-up mouth that will answer so sparingly to thy flatteries, as if words were a waste of time, and kisses were their proper language. oh, pupil of mejnour! oh, would-be rosicrucian, platonist, magian, i know not what! i am ashamed of thee! what, in the names of averroes and burri and agrippa and hermes have become of thy austere contemplations? was it for this thou didst resign viola? i don't think thou hast the smallest recollection of the elixir or the cabala. take care! what are you about, sir? why do you clasp that small hand locked within your own? why do you tara-rara tara-ra tara-rara-ra, rarara, tara, a-ra! keep your eyes off those s

n the agents of the revolution, served to unite strange opposites in hostility to the universal death-dealer. there was, indeed, an actual conspiracy at work against him among men little less bespattered than himself with innocent blood. but that conspiracy would have been idle of itself, despite the abilities of tallien and barras (the only men whom it comprised, worthy, by foresight and energy, the names of "leaders. the sure and destroying elements that gathered round the tyrant were time and nature; the one, which he no longer suited; the other, which he had outraged and stirred up in the human breast. the most atrocious party of the revolution, the followers of hebert, gone to his last account, the butcher-atheists, who, in desecrating heaven and earth, still arrogated inviolable sanc

SIR WALLIS BUDGE EGYPTIAN MAGIC

as long as the name, or emblem, or picture, was not p. 64 erased from it. the use of amulets was common in egypt from the earliest times to the roman period, and when the egyptians embraced christianity, they, in common with the gnostics and semi-christian sects, imported into their new faith many of the views and beliefs which their so-called heathen ancestors had held, and with them the use of the names of ancient egyptian gods, and goddesses, and demons, and formula, which they employed in much the same way as they were employed in the days of old. footnotes 27:1 i.e, chapter xxiv, which is entitled "the chapter of bringing words of power unto osiris in the underworld" 27:2 ethnographie prehistorique, p. 144. 28:1 unas, ed. maspero, line 584. 28:2 teta, ed. maspero, line 351. 29:1 chap

engers from heaven to earth (pepi, line 422. 54:2 pepi, line 200. 54:3 pepi, line 471. 54:4 see my chapters of coming forth by day, translation, p. 270. 55:1 see the papyrus of ani, 2nd edition, pl. 22. 55:2 see pepi, line 196. 55:3 i.e, cxl. 57:1 one for each month of the year. 57:2 kenyon, catalogue of greek papyri, p. 61. 57:3 the seven vowels were supposed in the gnostic system to contain all the names of god, and were, therefore, most powerful when used as a spell. 58:1 see goodwin, fragment of a graco-egyptian work upon magic, p. 7. 60:1 see the description of this ceremony in chapter vi. 60:2 menat is connected with the root from which the word for "nurse (menat) is derived; see the article by lefebure "le menat et le nom de l'eunuque" in proc. soc. bibl. arch, 1891, p. 333 f. 61:1

devoureth thee, and what escapeth from it hath no being. get thee back, for thou art cut asunder, thy soul is shrivelled up, thy accursed name is buried in oblivion, and silence is upon it, and it hath fallen [out of remembrance. thou hast come to an end, thou hast been driven away, and thou art forgotten, forgotten, forgotten" etc. to make these words to be of effect the speaker is told to write the names of apep upon a new papyrus and to burn it in the fire either when ra is rising, or at noon, or at sunset, etc. in another part of the work, after a series of curses which are ordered to be said over apep, the rubric directs that they shall be recited p. 83 by a person who hath washed himself and is ceremonially clean, and when this has been done he is to write in green colour upon a piec

upon a new papyrus and to burn it in the fire either when ra is rising, or at noon, or at sunset, etc. in another part of the work, after a series of curses which are ordered to be said over apep, the rubric directs that they shall be recited p. 83 by a person who hath washed himself and is ceremonially clean, and when this has been done he is to write in green colour upon a piece of new papyrus the names of all the fiends who are in the train of apep, as well as those of their fathers, and mothers, and children. he must then make figures of all these fiends in wax, and having inscribed their names upon them, must tie them up with black hair, and then cast them on the ground and kick them with the left foot, and pierce them with a stone spear; this done they are to be thrown into the fire

ust tie them up with black hair, and then cast them on the ground and kick them with the left foot, and pierce them with a stone spear; this done they are to be thrown into the fire. more than once is it said "it is good for a man to recite this book before the august god regularly" for the doing of it was believed to give great power "to him, both upon earth and in the underworld" finally, after the names of apep are enumerated, be who would benefit by the knowledge of them is bidden to "make the figure of a serpent with his tail in his mouth, and having stuck a knife in his back, cast him down upon the ground and say"'apep, fiend, betet" then, in order to destroy the fiends who are in the train of apep, other images or figures of them must be made with their hands tied behind them; these

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

th the master, or the petition. both methods can be used to achieve favors or bring about change; but the wise witch will use these methods to further cement closeness with the master, as opposed to always just securing boons. the sharing of the ale or wine is accomplished by bringing the cup or bowl from the west to the center of the triangle, and filling it with ale or wine, and chanting any of the names of the secret lord over it, before silently communing with the master in your head, revealing to him what you desire, and, most importantly, what you will "give back" to him, should your desires be met. you, and your devotion and service to him, are the most powerful offerings you can make; some give these things, asking only for empowerment as a witch, which is in fact the "initiatory v

SOLOMON

in heaven, and men call it, some the wain, and some the dragon's child. i keep near unto this star. so ask me not many things; for thy kingdom also after a little time is to be disrupted, and thy glory is but for a season. and short will be thy tyranny over us; and then we shall again have free range over mankind, so as that they shall revere us as if we were gods, not knowing, men that they are, the names of the angels set over us" 22. and i solomon, on hearing this, bound him more carefully, and ordered him to be flogged with thongs of ox-hide, and to tell me humbly what was his name and what his business. and he answered me thus "i am called asmodeus among mortals, and my business is to plot against the newly wedded, so that they may not know one another. and i sever them utterly by man

of solomon] 66. and i solomon, having heard this, glorified god. and though i marvelled at the apology of the demons, i did not credit it until it came true. and i did not believe their words; but when they were realized, then i understood, and at my death i wrote this testament to the children of israel, and gave it to them, so that they might know the powers of the demons and their shapes, and the names of their angels, by which these angels are frustrated. and i glorified the lord god of israel, and commanded the spirits to be bound with bonds indissoluble. 67. and having praised god, i commanded another spirit to come before me; and there came before my face another demon, having in front the shape of a horse, but behind of a fish. and he had a mighty voice, and said to me "o king sol

sit, and cause convulsions in the bath and in the road; and wherever i be found, or find a man, i throw him down. but if any one will say to the afflicted into their ear these names, three times over, into the right ear 'iudariz, sabun, den' i at once retreat" 89. the eighteenth said "i am called buldum ch. i separate wife from husband and bring about a grudge between them. if any one write down the names of thy sires, solomon, on paper and place it in the antechamber of his house, i retreat thence. and the legend written shall be as follows 'the god of abram, and the god of isaac, and the god of jacob commands thee- retire from this house in peace' and i at once retire" 90. the nineteenth said "i am called na th, and i take my seat on the knees of men. if any one write on paper 'phnunobo

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

the illuminati or the "chosen fathers" had purposely inflicted the disease on the masses. besides being convinced she was telling the truth, maria also said the illuminati, referring to them in italian swear words as "pig gods, had been entrenched for years in america, with many of its leaders among the loyal followers of the "order" our last conversation became quite personal, straying away from the names of powerful church and political figures, instead centering on how the illuminati personally devastated maria's life. to this day, as she said her final words, i wish i would have said or done something more to save her life, but i had no inkling whatsoever it would come to a shocking end at the vatican in less than a month "they killed pope john paul i and he didn't die of natural cause

TELESMATA AND FLASHING TABLETS

ls, along with the correct planetary association (only for a planetary talisman. an example is to take the letters of the appropriate triplicity in elemental operations. next, add the letters a.l (hermes) thus forming an angelic name. this angelic name is the expression of the force. example: earth operation (one method) example: earth operation b f j laxyw the above method is an abstraction from the names of the triplicities utilizing the corresponding letter from the path of the tree of life. another method is law for b only. most specific workings can be obtained by the utilization of the schemhemphorasch. this will allow you to fine tune your operation. step 2 in general, hebrew names represent the offices of certain forces. enochian names and the tablets are a representation of a spec

h letter. step 7 make the rose cross over the flashing tablet. step 8 use any appropriate words around the talisman to be consecrated. make the invoking pentagram five times over it as if the pentagram were standing upon it. vibrate the letters of the triplicities involved with the suffix -al added. step 9 read any invocation required while tracing the proper sigils from the rose as you pronounce the names. always follow the hierarchy. step 10 the first portion of the operation is to initiate the work from yourself. the second is to attract the force in the atmosphere into the vortex you have formed. step 11 read the elemental prayer as utilized in the grade rituals. 6 step 12 close with the rose cross and perform the necessary banishing ritual. do not banish over the newly wrapped telesma

TELESMATIC FIGURES

adept has taken all precaution to create such a form with due solemnity and attention to correctness of symbolism, then thou mayest hear what the figure shall say unto thee. the termination of the name la always gives the form wings and symbols of justice. the ending yh will make the figure like enthroned king or queen and with flaming glory at the feet. with the exception of the shemhamphoresch, the names terminating la will represent a good, powerful and mighty force and of a milder nature than those terminating with yh. in the case of the shemhamphoresch, thy images will be opposite as these angelic beings are more severe terminating with la. the termination of the names in both cases terminate with the suffices for different reasons. therefore an angel of the shemhamphoresch that termi

in both cases terminate with the suffices for different reasons. therefore an angel of the shemhamphoresch that terminates with la does so for entirely different reasons than an angel of a sephiroth, planet, or even path. let the adept be reminded that even demons may have their name ending in la these beings also draw their power from the divine energies, therefore, the la is frequently added to the names of evil spirits. thou mayest build up an image astrally before thee or thou mayest construct a painting of the actual resemblance. let the adept be cautious to vibrate the hierarchy pertaining to thy force. always and especially when working with telesmatic figures, invoke the highest divine names. telesmatic images cannot apply to the world of tylzta (in only a limited sense into ayrb

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

you. discovering these things could be highly dangerous to your health. forbidden knowledge is sweet, but also deadly. many men have died for revealing far fewer secrets than are found herein. i am not being overdramatic nor attempting to be sensationalist. this is a warning: make very sure that you possess the daring and the courage to proceed before you go any further. lingering in my mind are the names of courageous men who have gone before you and i and are now dead because they exposed the forbidden knowledge of the illumined ones. captain william morgan abducted, kidnapped and ritually murdered, his lifeless body dumped in a lake after he published a book unmasking masonic secrets. danny casolaro suicided, having his wrists cut and bleeding to death in a hotel room where he had gone

on october 29, 1997. oddly, edmund de rothschild, senior head of the rothschild banking dynasty, died the same day. lavey said that the beard of baphomet was a sign of wisdom. satanic worship that she had a pink and black baphomet idol custom-made just for her. she wore the idol around her neck at a san francisco festival in 1966. hollywood involvement in satanic darkness continues today, though the names have changed. according to one respected source, u.s. president george herbert walker bush (bush the senior) once stunned congressional leaders when he made an entrance into the oval office wearing a goat's head mask!6 the he goat of prophecy significant, indeed, is the biblical passage in daniel 8:8-22, which symbolically pictures a great world leader in the last days as a "he goat" thi

who erected an altar to fides under which name the goddess of oaths and honesty was worshipped.1 burns points out that this reference to the worship of the roman pagan goddess is literally repeated by the initiate in the very first degree of the masonic ritual. yet the holy bible commands "thou shalt have no other gods before me (exodus 20:3) and goes on to emphatically state "make no mention of the names of other gods, neither let it be heard out of thy mouth (exodus 23:23) in volume 1 of albert mackey's encyclopedia of freemasonry, a large section is devoted to a discussion of the hand and hand signs. mackey states "in freemasonry, the hand as a symbol holds a high place..the same symbol is found in the most ancient religions and some of their analogies to masonic symbolism are peculiar

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

l& the magical realms. become one with me, and work my will in the worlds of land, sea& sky. pass the wand through the spirit flame. then say: by the power of this holy fire, be blessed with wisdom, love& joy. become one with me and work my will in truth and power. hold the wand upright between your palms, and over your heart. feel the power flow out as you breath life into the wand. then say: in the names of dana& curnonnus, and by my own spirit, be you thrice blessed. become one with me and work my will. so mote it be! grounding the energy. this can be done with refreshments such as juice& cupcakes (or if you are of age and inclined, cakes& wine, or ale. another method of grounding, is the infamous hugging of a tree. the purpose here is to relax, and let the energy raised in ritual dissi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ford advanced to the rank of second lieutenant, but he was not among the doughboys who served in the trenches overseas. although he never saw action in europe (the war ended soon after he enlisted, ford observed firsthand the ravages of the terrible influenza epidemic as it struck the army camps. he began to have visions concerning those who would die of influenza, and at the same time, he heard the names of the soldiers who would be killed in action in europe. for several frightening months, ford thought that he was going insane. it was not until he had returned to his studies at transylvania college that dr. elmer snoddy, a psychology professor, suggested that ford might be experiencing some kind of extrasensory phenomena, rather than insanity. in 1922, ford married sallie stewart and w

h more than a thousand guests in attendance, the medium conducted an invisible orchestra of trumpets and drums which entertained the astonished partygoers with a lively march. during numerous seances, mirabelli caused such inanimate objects as books, bells, chairs, and chandeliers to move at his command. the list of doctors and other witnesses who attested to mirabelli s psychic abilities include the names of many well-known persons. time and again, psychical researchers subjected the medium to the most rigorous examinations, but none ever caught him in an act of trickery. while he was undergoing examination by the members of the lombroso academy, mirabelli was bound to a chair in which he t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mediums and

phinuit essentially retreated back into the spirit world upon the arrival of a powerful control known simply as the imperator. harvard university psychologist william james, author of the varieties of religious experience, was brought to piper s seance room by some rather astonishing reports which he had heard from his mother-in-law and his sister-inlaw. the elder woman had heard the medium give the names, both first and last, of distant relatives. later, james s sister-in-law had approached piper with a letter written in italian that had been sent to her by a writer who was known only to two people in the entire united states. the medium placed the letter to her forehead and gave details of its contents and described the physical appearance of the writer. as he entered piper s seance roo

e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mediums and mystics 123 the medium had not been in a trance state, she would not have been able to determine the identity of the silent man who sat behind her with his face completely covered. but in spite of these extreme precautions, piper had mentioned professor hyslop s name several times during the course of the seance and had given the names of so many of his family members that it took him more than six months of correspondence with his kin back in the small ohio town where he was born to verify all the information told him during the sitting. piper died on july 3, 1950. the majority of researchers who sat with leonora piper were more than willing to agree with william james when he said of her: i wish to certify here and n

included many events that mellin had not divulged to anyone. some time later, mellin described the incident to the medico-legal society of new york. she concluded her remarks about the manuscript by saying: to my surprise, i found she had written down a detailed story of my life. the most startling thing did not appear until near the end where mrs. kane mentioned the missing will of my mother and the names of several people back home in manchester, indiana. i wrote at once to my brother. he sent a friend to manchester and mother s missing will was recovered. the story of the dying woman who somehow knew intimate details about her doctor that could not have been known through ordinary means takes on tragic significance when kane s history is revealed. kane was born margaretta fox, and it wa

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

all time. the early anglo-saxon groom gave a pledge or wed to his intended at the betrothal ceremony. at this time he also placed a metal ring around her right hand, where it remained until the marriage ceremony, at which time it was transferred to her left hand. the ring was used in christian marriage ceremonies as early as 860. when a marriage settlement had been properly sealed, rings bearing the names of the bride and groom were handed around to the guests to be approved by them. in the past, wedding rings have been made of every conceivable material. in addition to various metals, such as gold, silver, iron, steel, and brass, wedding rings have been made of leather and wood. old traditions state that the wedding ring is worn on the fourth finger of the left hand because a certain vei

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

n u s u a l a n d u n e x p l a i n e d 72 magic and sorcery manyoccult groups claim count saint- germain as their spirit guide. who subscribe to a pagan religion was more than 140,000. since the middle ages, witchcraft, the gold religion, h or wicca, the gancient craft of the wise, h have been used interchangeably to name the followers of the same nature religion. while the interchangeability of the names remains true today, even those men and women who practice wicca or witchcraft have difficulty reaching a consensus regarding what it is exactly that they believe and whether or not wicca can truly be traced back to ancient times or whether it developed as a new natural religion in the early nineteenth century and gained momentum in the mid-twentieth century. as one practitioner of wicca

of magic. new york: pantheon books, 1948. trevor-roper, h. r. the european witch-craze. new york: harper& row, 1967. matthew hopkins (16?.1647) it was once suggested that matthew hopkins, the witch-finder general, had become infallible in his ability to track down witches because he himself had employed a bit of sorcery and managed to steal one of satan fs address books so that he might copy down the names of the devil fs disciples. although hopkins served england in the self-appointed capacity of gwitch-finder h for a period of only two years, his name remains synonymous with the overzealous persecution of those men and women suspected of witchcraft. from 1645 to 1647, hopkins and his two eager assistants, john sterne and mary phillips, scoured the counties of eastern england searching fo

es over which they had no control. hoping to influence the supernatural beings whom they believed controlled their destiny, or at least to appease the beings f wrath, humans sought to know the will of the gods. the ancient chaldeans read the machinations of the gods in the star-filled heavens, as well as in the bloody livers of sacrificed fowl. when the king of babylon went forth to war, he wrote the names of cities on his arrows, put them back into the quiver, and shook them. he then removed an arrow and attacked first the city whose name was written thereon. the children of israel sought the word of the lord in the jewels of the ephod; and jonah deemed it a just verdict when the casting of lots decreed that it was he who was the cause of the storm. pharaoh elevated joseph from his prison

eat magical powers over the material substance of the world. maaseh merkavah (hebrew for gwork of the chariot h) attempted to utilize the mystical practices of heavenly ascent achieved by ezekial in his vision of the fiery chariot and the throne of glory in heaven. after a period of intense preparation, including fasting, meditation, chanting, and the recitation of certain letter combinations and the names of angels, the adept of maaseh merkavah sought to attain a vision of the divine throne of god and to become transformed from human to angel. combined with the maaseh merkavah and the maaseh bereshit to form the bible of the kabbalists was the zohar (hebrew for gsplendor h, which was ascribed to the followers of simeon bar yochai, who was said to have recorded the mystical teachings of el

r diamond formed by the seal. solomon fs seal was especially recommended for summoning air spirits. according to peter of abano (an occult author who lived from 1250 to 1318, this summoning should take place when the moon is waxing. abano also recommended the inscription of four concentric circles for the invocation of good spirits. this should be done in the first hour of a sunday in springtime. the names inscribed in the circles were varcan, the lord fs king-angel of the air, and tus, andas, and cynabel, who are the lord fs holy ministers. the highest angels of sunday, according to abano, are michael, dardiel, and huratapal. the north wind carries these angels, and they can be invoked by magical ceremonies employing incense made of red sanders. m delving deeper ahmed, rollo. the black ar

THE GOD OF THE WITCHES

e religion was not romanised, and no roman god wasever completely established in the west of europe. the old deities continued in full force unaffected byforeign influence. the temple built on the summit of the puy de dome was dedicated to a god called by theromans mercurius, to his worshippers he was known as dumus; cernunnos, in spite of his latinised name,was found in all parts of gaul. few of the names of the indigenous deities of great britain have survived, andthe ritual received scant attention from the roman recorders.when christianity first arrived in great britain it came in from the west and established itself among thepeople rather than the rulers. centuries later other missionaries entered on the east. the christian church hadby this time become more organised, more dogmatic

e people of all qualities and conditions, young andold, rich and poor, noble, and ignoble, but especially all sorts of monks and nuns, priests and prelates.[6]the political aspect of the organisation is well exemplified in the trial of the north berwick witches, when atthe instance of their grandmaster they attempted to kill james vi. another example is found among theelizabethan state papers;[7 "the names of the confederates against her majesty who have diverse andsundry times conspired her life and do daily confederate against her ould birtles the great devel, darnally thesorcerer, maude two-good enchantress, the ould witch of ramsbury".william the conqueror rendered waste and desolate nearly half of his new kingdom; the re-peopling of thewilderness seems to have been done in great measu

t the same time wrapped in an oxskin. the combination of the horned mask and theanimal's skin show too close a resemblance to the palaeolithic prototype to be accidental. in the ooser wehave the last remains of that most ancient of all recorded religions, the worship of the horned god.the name of the great pagan deity varied according to the country in which the cult was followed. in the neareast the names were recorded from very early times; the name of the indian deity cannot yet be read, but thetraditional name still survives; in greece and in crete the record is later than in egypt and babylonia. inwestern europe, however, it was not till the roman domination that any written records were made;therefore it is only by tradition and an occasional roman inscription that the names of the h

was canonisedas st. nicholas, who in cornwall still retains his horns. our puck is the welsh boucca, which derives eitherdirectly from the slavic bog "god" or from the same root. the word bog is a good example of the fall of thehigh god to a lower estate, for it becomes our own bogey and the scotch bogle, both being diminutives ofthe original word connoting a small and therefore evil god.many of the names of the devils appear to be diminutives. thus among the group of alsatian witches triedbetween 1585 and 1630,[37] the names for the devil (i.e. the god) were h344mmerlin, peterlin, andkochl366ffel. the first of these may mean a yellowhammer, always regarded as the devil's bird, but as thename is also given as hammer it is suggestive of a diminutive of an epithet of thor; peterlin may be t

ing of a traditional name.the name of the god in guernsey was hou. this is clearly indicated by the version of the witch song or hymnquoted by bodin in 1616,[44] where his "diable" is the equivalent of the guernsey hou. bodin's version is,"har, har, diable, diable, saute ici, saute l340, joue ici, joue l340; the guernsey version runs "har, har, hou,hou, danse ici, danse l340, joue ici, joue l340. the names of many of the smaller islands of the channel islandgroup are compounded with the name of this obscure half-forgotten deity; li-hou, jet-hou, brecq-hou, areinstances. it is possible that the welsh god, hu gadarn, hu the mighty, may be connected with the guernseydeity. the name does not occur till the fifteenth century when it appears in a hymn, in which he is plainlycalled god. in view o

THE KEY TO THE MYSTERIES

n. crush him beneath your greatness: pardon him "but is it forbidden to kill the tiger which threatens us "if it is a tiger with a human face, it is finer to let him devour us- yet, for all that, morality has here nothing to say "but if the tiger threatens my children "let nature herself reply to you" harmodius and aristogiton had festivals and statues in ancient greece. the bible has consecrated the names of judith and ehud, and one of the most sublime figures of the holy book is that of samson, blind and chained, pulling down the columns of the temple, as he cried "let me die with the philistines" and yet, do you think that, if jesus, before dying, had gone to rome to plunge his dagger in the heart of tiberius, he would have saved the world, as he did, in forgiving his executioners, and

elieve in what you know, show me what you do. god, in order to exalt man to moral emancipation, hides himself from him and abandons to him, after a fashion, the government of the world. he leaves himself to be guessed by the grandeurs and harmonies of nature, so that man may progressively make himself perfect by ever exalting the idea that he makes for himself of its author. man knows god only by the names which he gives to that being of beings, and does not distinguish him but by the images of him which he endeavours to trace. he is then in a manner the creator of him who has created him. he believes himself the mirror of god, and by indefinitely enlarging his own mirage, he thinks that he may be able to sketch in infinite space the shadow of him who is without body, without shadow, and w

THE MAGICIAN S KABBALAH

by eleazar of worms. thus, the numeration of the word avavah "love" being equal to that of achad "unity (both being thirteen) recalls to the kabbalist that love of god is unity with god. as the two words then total together to twenty-six, which is the value of yhvh, the tetragrammaton, then this indicates further that god is "composed" of unity and love. indeed, it is with particular reference to the names of god to which gematria is pointed, as the names are considered in themselves, incomprehensible. although some kabbalists denied the use of gematria as relevant, other workers such as abulafia dealt with gematria so deeply that their works need "decoding" rather than reading. it is said that the torah is likewise written, and that "mistakes" in the original greek and hebrew texts are no

elinquished, the new way is revealed and will be fixed in me from this moment. point tau pause for a moment and allow any feelings or thoughts to makes themselves known, especially those that might indicate new patterns that have been opened by the giving up of the old behaviour. as an alternative or addition to the malkuth ritual, the kingdom ritual below is based on the first letters of each of the names of the sephiroth, and can be used as a simple framework for ritual work; 11. the kingdom ritual point kaph; point hand towards altar, palm up and state aim of working. point cheth; draw a circle about the temple. point beth; elevate a chalice filled with wine and visualise light descending from above. this completes the first triad above the abyss. the elevation of the chalice is symboli

THE MARTINIST OPERATIVE GENERAL RITUAL

until the day of the judgement (iv.48. modern hinduism, in its order of ramakrishna, knows a meditation on the 'lord jesus' on the same level as those on krishna and shiva6. the buddhists can find in him one of the bodhisattvas, very likely that of avalokitecvara, ie- of mercy. the theosophists on the other hand see there the logos of our solar system, and finally, the kabbalists see there one of the names of the messiah. it is not without reason that the rationalistic, or rather atheistic magism ignores, no doubt deliberately, the all-powerful name of the repairer, as called by the martinist tradition of the eighteenth century. however, let us not forget that this current gathers in its folds, very often, what could be termed the luciferian elements of occultism- in this light all is easi

THE MIDDLE PILLAR

o succeed in feeling h s, in obtaining the pulsing sensation of a cross of light vibrating w i t h. it will require persistent and regular exercise before this sensation makes itself apparent. it is a significant development, marking a definite stage in growth. some little preliminary practice in the art of visualization may be necessary, as well as in acquiring the ability of giving utterance to the names so that the sound appears to vibrate in a given spot. when ths is acquired a name can be vibrated in the head, the palms of the hand, in the hghs or feet, or elsewhere at will. as skill is obtained, and the sense of the cross of light becomes more marked and definite, the opening pratice can be extended. that is to say, prior to visualizing the center of light above the head, the student

considered as key notes by means of which access is obtained to the consciousness of the different parts of our being, the existence of whch hitherto we have been kept in ignorance.5 with each of these five centers there is associated a divine name to be used as a vibratory formula. the attributions as we have received them, together with the traditional name of the sephroth, are given below with the names of the principles active in the human psyche. the numberings are those that appear on the tree.6 1. kether-yechidah "ahih (pronounced "eh-he-yeh) daath-the link "yhvh alhim("ye-hoh-voh e-loh-heemn)7 6. tiphareth-ruach "yhvh aloah ve-daath("ye-hoh-voh el-oah ve- da-ath)g 9. yesod-nephesh "shaddai al chai("shah-dai ei chain)9 10. malkuth-body "adni hartz("ah-doh-nai ha-ah-retz) the divine

of the principles active in the human psyche. the numberings are those that appear on the tree.6 1. kether-yechidah "ahih (pronounced "eh-he-yeh) daath-the link "yhvh alhim("ye-hoh-voh e-loh-heemn)7 6. tiphareth-ruach "yhvh aloah ve-daath("ye-hoh-voh el-oah ve- da-ath)g 9. yesod-nephesh "shaddai al chai("shah-dai ei chain)9 10. malkuth-body "adni hartz("ah-doh-nai ha-ah-retz) the divine names and the names of the sephiroth should naturally be committed to memory, as also the following scheme of their position or relation to parts of the human frame (see figure 4, p. 73. kether, the first sephirah, is a center of light, and in the qabalistic cross, it is attributed to a center posited slightly above the crown of the head. it refers to that higher genius or it which, not yet fully incarnated

l or recognizable change, though the sense of the rhythm is none the less distinctly felt. when this occurs, and when one becomes aware of a single vibration through the body, and a gentle vibration or sense of luminosity and lightness in the brain, the student may be assured that he has acheved success in this particular practice. ths state gained, the middle pillar should be proceeded with, and the names could be silently vibrated in tune with the rhythmic inhalation and exhalation of the breath. the sense of the brilliance above whch i prefer to thuds of as the "lamp above the head" or as others have called it "the candle of vision" becomes much more perceptible and marked. very often it develops into an awareness of a whrling sphere of fiery light radiating peace and illumination into

ritual qualities, and its relation to his own divine consciousness. this meditation performed, let him commence to vibrate in the same way and the same number of times the archangelic name of raphael, again extending the meditation to realize that the latter name means divine healing. it implies that light which descends with "healing in its wings."7 and so on for the remaining centers. below are the names attributed to each sephirah of the tree of life, their archangels, the appropriate region of the body in which they are to be visualized, and the color of the visualization: 1. kether 2. chokmah 3. binah daath 4. chesed 5. gevurah 6. tiphareth 7. netzach 8. hod 9. yesod 10. malkuth ahih y0h9 h v h l l yhvh alhim 1 1 4 alhirn b o r l yhvh aloah ve daath yhvh tzabaoth19 alhim tzabaoth21 sh

THE MOTHMAN PROPHECIES

s seen things" mary flared "i've been with him when he saw them" brown smiled weakly at the success of his simple gambit "could you take me out t t take me where you you and k k keel saw saw things "i'm not going to do anything except go home to bed" mary declared flatly "is k k keel in p p point pleasant "no. he lives in new york "i i think he m m makes up all these stories "look, i can give you the names of some of the people here who have seen things" mary said wearily "you can talk to them and decide for yourself. but i just can't escort you around "i'm a friend of g g gray barker" he repeated lamely. outside the office a massive crane creaked and rumbled, dragging a huge hunk of twisted steel out of the river. iii. on april 22, 1897, an oblong machine with wings and lights "which appe

nd tried to assure the women that there had to be a natural explanation. his sister-in-law gwendoline decided to call the local air force base at palmero. she spoke to an officer there and he seemed quite interested in her story and asked several questions. an hour later the family received a long-distance phone call from another air force base (none of them could remember the name of the base or the names of the officers when i interviewed them several months later. each one of them was interviewed at great length by "three or four officers" they were told that their conversation was being taped, and the questions followed a pattern which suggested the officers were filling out detailed forms on the other end of the line. however, all of them were disappointed to find the air force would

er a few minutes he turned to her and asked "may i have that glass of water now" she fetched the water for him and he took out a large yellow capsule which he gulped down. he returned to normal after taking it. tiny mentioned three specific names and asked ed if he recognized any of them. he did not and later he was able to remember only one of them roy stevens. connie said she thought another of the names was taylor, but she wasn't sure. at this time ed did not know about gwendoline martino's "gwen stevens" wrong numbers in december, nor had gwen heard about tiny and the three names until i interviewed the family in late february 1967. we had started out by discussing their ufo sighting in november, then i began to ask my routine far-out questions. when i asked them if they had received a

reports in which the witnesses allowed their names to be used. i avoided "blind" items. but as time went on and i saw what was happening to some of these people, i realized they had to be protected, not from men in black or sinister government agencies but from the ufo believers themselves. this unfortunate problem persists, and this is why i have used blind items here, or, in some cases, altered the names of the witnesses or their location. this is a common policy in medical books and scientific literature, but it is sad that it becomes necessary in studies of this kind. ii one sunday afternoon in the spring of 1967, i was walking along forty-second street and third avenue with a lady friend. there were very few people on the streets at the time. suddenly a tall, thin man came around a co

tand on the hilltops, expectantly scanning the skies. their elders, jaded by nearly thirty years of signs and wonders, no longer scoff. believers in extraterrestrial visitants and saviors from outer space are now welcomed on the most respectable television shows to broadcast their propaganda for that imaginary world with its superior technology and its marvelously stupid representatives who adopt the names of ancient gods and moan they are prisoners of time. people ask me still if i know what the future holds. but, just as i used socratic irony in my investigations, i can only admit like socrates that the more i learn the less i know. my glimpses of the future were all secondhand and were frequently garbled by accident or design. all of the generations before ours were infested with false

THE NECRONOMICON SIMON VERSION

hrumoured exorcism is available in full and in english. after this, the "book of calling" needs little explanation. it is the grimoire of the necronomicon, containing the formulae of ritual conjuration, as well as the seals and diagrams to accompany the rites. it is followed by "the book of fifty names" being fifty separate powers of the god marduk, defeater of chaos. this is interesting, in that the names seem to come from the enuma elish, in which the elder gods confer these fifty names upon marduk as titles, in their appreciation of his routing of evil. a sigil is given for each of the names, and a word of power for most of them. then appears the centrepiece of the book, the magan text. the word magan may mean the land of the magan which was said to lie in the west of sumer. for a time

the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of whom causeth horror and dismay, and(some say) death of a most uncommon nature. in time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose

stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear for my flesh, but i fear for my spirit more. remember, always, in every empty moment, to call upon the gods not to forget thee, for they are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by on

such at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different from that of the gods, and it is said that he was with kingu and his hordes at the time of the war between the worlds, but was dissatisfied and did cleave unto the armies of lord marduk. wherefore it is wise to conjure it in the names of the three great watchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who

skim, the evil lords! thee i summon, queen of the eastern ways, that thou mayest protect me from the eye of death, and the evil rays of the endukugga and nindukugga! be watchful, queen of the eastern ways, and remember! spirit of the east, remember! invocation of the southern gate thee i invoke, angel, guardian against the urulu dread city of death, gate of no return! do thou stand at my side! in the names of the most mighty hosts of marduk and enki, lords of the elder race, the arra, do thou stand firm behind me! against pazuzu and humwava, fiends of the southwest winds, do thou stand form! against the lords of the abominations, do thou stand form! be thou the eyes behind me, the sword behind me, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and reme

THE PATH OF KABBALAH

thing that happens in this world is a consequence of the dismemberment of the soul of adam harishon to 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow the right line (bestowal, masculine part) and other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments in the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the right and left lines. for example: in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a certain degree. man a

ding, meaning he was able to feel spiritual degrees, and he described them in a book he entitled the torah. the torah strictly forbids depicting of spiritual phenomenon as physical entities. it is forbidden to picture a distinguished old man named moses climbing down mt. sinai with a book of torah in his hand. torah means the light of the creator. every word in the torah is a name of the creator. the names of the creator are one s sensations of him, while he himself has no name. it is the attaining individual who gives names to the creator according to his sensation of him: kind, merciful, mighty, fearful and so on. the torah describes everything moses discovered and understood of the spiritual worlds, everything that 87 of 273 the creator revealed before him and commanded him to convey to

rs, names and words from lines and dots, which is how all the holy books are written. it turns out that writing is information about spiritual acts and forces. when a kabbalist reads a book, he can perform the actions according to the instructions he gets from the letters. when we read in those holy books, we think they are about past events, but the torah specifically states: the entire torah is the names of the creator. all the words in the torah tell us either about the vessels, or their operations. this means that the entire torah is the very same wisdom of kabbalah we are studying now, just written in a different language. as a rule, there are four languages: the language of the torah, the language of the agada (legends, that of the talmud and the language of kabbalah. all of them wer

completed that which he preliminarily thought of. and while man has not attained perfection, these lights that are destined to come to him, are deemed surrounding lights. that means that they stand ready for him, awaiting his attainment of the vessels of bestowal. then they will be dressed within the able vessels. thus, even when the vessels are absent, when one delves in this wisdom, mentioning the names of the lights and the vessels related to his soul, they right away illuminate 127 of 273 him to a certain degree. however, they illuminate him without dressing in the internality of his soul, since he doesn t have the vessels needed to receive them. indeed, the illumination one receives time and again when studying, draws to him grace from above, imparting him with a bounty of sanctity a

or the zohar, the writings of the ari, baal hasulam and rabbi baruch ashlag. the interpretation of the torah as historic episodes contradicts the statement that the entire torah is the appellations of the creator, that it is a torah of the world of atzilut and that every word in it is a holy name. it is important to remember that it does not speak of this corporeal world and corporeal people. all the names in the torah are holy names, even names such as pharaoh, balaam, and balak. the zohar explains that each name indicates a certain spiritual degree: pharaoh stands for malchut, laban stands for partzuf hochma and so on. reshimot in order to make the right movement, there must be precise knowledge of what it is the vessel wants to achieve, how to achieve it and the strength to attain the d

THE ROSICRUCIAN MANIFESTOS

as not in any wise in his estate ashamed of. the year following after he had performed his school right, and was minded now to travel, being for that purpose sufficiently provided with fortunatus purse, he thought (he being a good architect) to alter something of his building, and to make it more fit: in such renewing he lighted upon the memorial table which was cast of brasse, and containeth all the names of the brethren, with some few other things; this he would transfer in another more fitting vault: for where or when fra: r.c. died, or in what country he was buried, was by our predecessors concealed and unknown unto us. in this table stuck a great naile somewhat strong, so that when he was with force drawn out, he took with him an indifferent big stone out of the thin wall, or plaister

THE SHADOWED ONES

own watcher as their genius, and such other watchers may communicate accordingly. know the grimoire of azal ucel opens forth this way, hidden not by the words spoken clearly in the dreaming planes of man. we must seek to know thyself before one may seek onward communication with the watchers, for they do not rule us they offer guidance from those initiates who seek a knowledge most profound. iii the names of the fallen angelick ones and watchers azazel seek when the sun is at its height, by fire and air. this is the enfleshed angel which is at heart and soul a dragon of both darkness and light. by balance of the mind and heart can you seek to become like azazel, who came forth from the void of chaos and created a form of order. that order is always torn asunder by the chaos willed of azaz

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

nco gude h may say, that of alice and her lover is not. to adulterate is to debase; but there is no debasement here. love burns pure as a flame, and if it is, as it is here, between a married woman and a lover who is not her legal husband, so much deeper the lesson, so much vaster the love; defying all for its own sake: and here, as we shall see in the end, sacrifices itself, so as not to tarnish the names of innocent children, which the old harridan society would otherwise have besmirched with her foul saliva. in gmessaline h we however have, as the poet says gleprous entanglements of sense h; here is a magnificent passage heated with passion and not a little lust: breast to great breast and thigh to thigh, we look, and strain, and laugh, and die. i see the head hovering above to swoop fo

ons of ceremonial magic. but can any of the effects described in this our book goetia be obtained, and if so, can you give a rational explanation of the circumstances? say you so? i can and will. the spirits of the goetia are portions of the human brain.*1. their seals therefore represent (mr. spencer fs projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit. i trust that the explanation will enable many students who have hitherto, by a puerile objectivity in their view of the question, obt

THE ABYSS AND TABAET

y its origins. what is regarded as common knowledge depicts that the luciferian spirit, what is found are the associative traits and that the adversary has existed long before christianity. the avestan texts as well as the denkard provide a wealth of knowledge of ahriman from a right hand path point of view, consider as such a veil which can only be passed through by the great work of initiation. the names and cultural expressions of the adversary are briefly explored as an introduction, from the ancient persian, hebraic and even norse, the adversary appears in each. as tempter, war maker, wisdom bringer and devouring predatory spirit. look to the common aspects which make the opposer as a force of initiation. lucifer/ahriman/samael is a spirit which is made viable through the adept his/he

ature, spirit based daevas were unseen yet had very powerful hungers for the human spirit, vizaresh for instance had no specific physical attrtibutes but could detect spirits, sat at the mouth of hell and sought to drag souls into darkness. material based daevas such as druj nasu, came in the form of a fly and transformed the body into dark matter and the spirit into a type of spiritual predator. the names and etymology of ahriman (satan) in rabbinical, which is old jewish religious text and apocryphal writings, the names of satan (adversary) are many. just as his forms are different, so is the source of him, remember that the adversary is both of darkness and light and uses elements of both in accordance with his will. belial as the name of the adversary in recent times been considered di

uggested to study the techniques of yoga while concealing the intention of becoming a yatus or a practitioner of the left hand path. while the buddhist seeks to kill consciousness, the daeva buiti seeks to master it, to strengthen and expand the concept of i. use the techniques of yoga: discipline, attainment and self-control to begin a crystallization of the psyche. summary tabaet is just one of the names of the adversary, his forms are many, just as his bride, yet the blackened fire is imperishable. sorcery and the adversary are an interconnected fire, both are from the earliest legends and myths of rebellion. as ahriman first entered the creation of the world as a serpent and toad, his words defined the very essence of all sorcery and magick, i will seduce all material life into disaffe

THE BOOK OF GATES

enes, but there is no line of hieroglyphics running along the upper edge. on the bottom of the sarcophagus is a finely cut figure of the goddess nut, and round and about her are texts selected from the theban recension of the book of the dead; on the inside of the cover is a figure of the goddess nut, with arms outstretched. on the outside of the p. 48 cover, in addition to the texts which record the names and titles of the deceased, are inscribed two large scenes, each of which is divided into three registers, like those inside and outside the sarcophagus. the line of text on the upper outside edge reads- p. 50 i. speech of mestha "i am mestha, i am [thy] son, o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun, seti mer-en-ptah, whose word is maat, and

isk above his horns. he stands within a shrine which is enveloped in the voluminous folds of the serpent mehen, a serpent also stands on his tall before him. in front of the shrine stands sa, and behind it hekau. the gods who tow the boat are called tuaiu. p. 88 the sun's boat is met in this section by a company of thirteen gods, who are under the direction of a god who holds a staff in his hand. the names of the first seven gods are--nepemeh 1, nenha, 2, ba, heru, beha-ab, khnemu, and setchet; the third has the head of a ram, and the fourth that of a hawk. the last six gods click to view the boat of the sun towed by gods of the tuat. are described as "gods who are in the entrances" the god who bears the staff has no name. the text which refers to the sun-god reads- p. 89 click to view sev

your sickles, and reap ye your grain, for it is granted unto you. your habitations, and to join yourselves to the circle of the hidden of forms. hail to you, o ye reapers' their food is of bread-cakes, and their drink is of tcheser ale, and their libations are made with cool water. offerings are made unto them upon earth as being those who reap the grain in the fields of the tuat" footnotes 170:1 the names are supplied from champollion, notices, p. 502. 171:1 the names are supplied from champollion, notices, p. 502. 175:1 notices, ii, p. 501. 175:2 supplied from champollion, notices, ii, p. 502. next: chapter ix. the gate of akha-en-maat. the seventh division of the tuat. sacred texts egypt ehh index index previous next p. 190 chapter ix. the gate of akha-en-maat. the seventh division of t

e in this picture are those who unite themselves to ra, and they make his births to come click to view (left) the stablishers of the red crown (right) the gods who give names. to pass in the earth; their souls go forward in his train, but their bodies remain in their places (or, seats" of the four reneniu it is said"[those who are in this picture are they who give the name to ra, and they magnify the names of all p. 298 his forms; their souls go forward in his following, but their bodies remain in their places (or, seats] 1 of the four goddesses wearing the white crown it is said "those who are in this picture are they who make click to view goddesses who stablish the white and red crowns [paragraph continues] maat to advance, and who make it to be stablished in the shrine of ra when ra ta

THE SECRET RITUALS OF THE OTO

inted deputy grand master, with jurisdiction over members already received or to be received by him. mr. ellic howe has written17 that in the absence of documentary evidence it would be unwise to try to link steiner with reuss s ordo templi orientis; nevertheless, i remain confident that such a link almost certainly existed. it must be considered that (a) mysteria maxima normally formed a part of the names of o.t.o. national sections the swiss section, for example, was mysteria mystica veritas, the british section, led by aleister crowley, was mysteria mystica maxima (b) women were admitted into the group led by steiner; this would be normal in the o.t.o. but not in memphis and misraim (c) by the time he came to write his autobiography steiner was clearly ashamed of his former ritualistic

THE HOLY BIBLE KING JAMES VERSION

[is] before mamre; 25:10 the field which abraham purchased of the sons of heth: there was abraham buried, and sarah his wife. 25:11 and it came to pass after the death of abraham, that god blessed his son isaac; and isaac dwelt by the well lahai-roi. 25:12 now these [are] the generations of ishmael, abraham s son, whom hagar the egyptian, sarah s handmaid, bare unto abraham: 25:13 and these [are] the names of the sons of ishmael, by their names, according to their generations: the firstborn of ishmael, nebajoth; and kedar, and adbeel, and mibsam, 25:14 and mishma, and dumah, and massa, 25:15 hadar, and tema, jetur, naphish, and kedemah: 25:16 these [are] the sons of ishmael, and these [are] their names, by their towns, and by their castles; twelve princes according to their nations. 25:17

them with earth. 26:16 and abimelech said unto isaac, go from us; for thou art much mightier than we. 26:17 and isaac departed thence, and pitched his tent in the valley of gerar, and dwelt there. 26:18 and isaac digged again the wells of water, which they had digged in the days of abraham his father; for the philistines had stopped them after the death of abraham: and he called their names after the names by which his father had called them. 26:19 and isaac s servants digged in the valley, and found there a well of springing water. 26:20 and the herdmen of gerar did strive with isaac s herdmen, saying, the water [is] ours: and he called the name of the well esek; because they strove with him. 26:21 and they digged another well, and strove for that also: and he called the name of it sitnah

ot in the land of canaan; and went into the country from the face of his brother jacob. 36:7 for their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle. 36:8 thus dwelt esau in mount seir: esau [is] edom. 36:9 and these [are] the generations of esau the father of the edomites in mount seir: 36:10 these [are] the names of esau s sons; eliphaz the son of adah the wife of esau, reuel the son of bashemath the wife of esau. 36:11 and the sons of eliphaz were teman, omar, zepho, and gatam, and kenaz. 36:12 and timna was concubine to eliphaz esau s son; and she bare to eliphaz amalek: these [were] the sons of adah esau s wife. 36:13 and these [are] the sons of reuel; nahath, and zerah, shammah, and mizzah: t

reigned in his stead. 36:37 and samlah died, and saul of rehoboth [by] the river reigned in his stead. 36:38 and saul died, and baal-hanan the son of achbor reigned in his stead. 36:39 and baal-hanan the son of achbor died, and hadar reigned in his stead: and the name of his city [was] pau; and his wife s name [was] mehetabel, the daughter of matred, the daughter of mezahab. 36:40 and these [are] the names of the dukes [that came] of esau, according to their families, after their places, by their names; duke timnah, duke alvah, duke jetheth, 36:41 duke aholibamah, duke elah, duke pinon, 36:42 duke kenaz, duke teman, duke mibzar, 36:43 duke magdiel, duke iram: these [be] the dukes of edom, according to their habitations in the land of their possession: he [is] esau the father of the edomite

ather, and their little ones, and their wives, in the wagons which pharaoh had sent to carry him. 46:6 and they took their cattle, and their goods, which they had gotten in the land of canaan, and came into egypt, jacob, and all his seed with him: 46:7 his sons, and his sons sons with him, his daughters, and his sons daughters, and all his seed brought he with him into egypt. 46:8 and these [are] the names of the children of israel, which came into egypt, jacob and his sons: reuben, jacob s firstborn. 46:9 and the sons of reuben; hanoch, and phallu, and hezron, and carmi. 46:10 and the sons of simeon; jemuel, and jamin, and ohad, and jachin, and zohar, and shaul the son of a canaanitish woman. 46:11 and the sons of levi; gershon, kohath, and merari. 46:12 and the sons of judah; er, and ona

TURNER ROBERT ARBETEL OF MAGICK

truely xnxv, who hath given unto all things, that they be that which they are: and by his word alone, through his son, hath produced all things out of nothing, which are in being. he calleth all the stars. and all the host of heaven by their names. he therefore knoweth the true strength and nature of things, the order and policie of every creature visible and invisible. to whom god hath revealed the names of his creatures. it remaineth also, that he receive power from god, to extract the vertues in nature, and hidden secrets of the creature; and to produce their power into action, out of darkness into light. thy scope therefore ought to be, that thou have the names of the spirits, that is, their powers and offices, and how they are subjected and appointed by god to minister unto thee; eve

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

tyrs, the nymphs of the waters, the mountains and the woods, signifying the passive productive powers of each, subdivided and diffused. of the same class are the genetullidej, mentioned by pausanias as companions to venus,3 who, as well as ceres, juno, diana, isis &c, was only a personification of nature, or the passive principle of generation, operating in various modes. apuleius invokes isis by the names of the eleusinian ceres, celestial venus, and proserpine; and, when the goddess answers him, she describes herself as follows: i am, says she, nature, the parent of things, the sovereign of the elements, the primary progeny of time, the most exalted of the deities, the first of the heavenly gods and goddesses, the queen of the shades, the uniform countenance; who dispose, with my nod, th

casks, makes jupiter, the supreme god, the distributor of both good and evil.1 the name of jupiter, zeuj, was originally one of the titles or epithets of the sun, signifying, according to its etymology, aweful or terrible;2 in which sense it is used in the orphic litanies.3 pan, the universal substance, is called the horned jupiter (zeuj kerasthj; and in an orphic fragment preserved by macrobius4 the names of jupiter and bacchus appear to be only titles of the all-creating power of the sun. aglae zeu, dionse, pater pontou, pater aihj `hlie paggentor. in another fragment preserved by the same author,5 the name of pluto, aidhj, is used as a title of the same deity; who appears therefore to have presided over the dead as well as over the living, and to have been the lord of destruction as wel

porigny, at cives in the diocese of viviers, at vendre in the bourbonnais, at auxerre, at puy-en-velay, in the convent of girouet near sampigny, and in other places. at a distance of about four leagues from clermont in auvergne, there is (or was) an isolated rock, which presents the form of an immense phallus, and which is popularly called st. foutin. similar phallic saints were worshipped under the names of st. guerlichon, or greluchon, at bourg-dieu in the diocese of bourges, of st. gilles in the cotentin in britany, of st. rene in anjou, of st. regnaud in burgundy, of st. arnaud, and above all of st. guignol near brest and at the village of la chatelette in berri. many of these were still in existence and their worship in full practice in the last century; in some of them, the wooden p

ng the plants they offered are mentioned mother-wort, vervain, and violets. it is perhaps to this connection of plants with the old priapic worship that we owe the popular tendency to give them names which were more or less obscene, most of which are now lost, or are so far modified as to present no longer the same idea. thus generative powers 167 the well-known arum of our hedge-bottoms received the names, no doubt suggested by its form, of cuckoo s pintle, or priest s pintle, or dog's pintle; and, in french, those of vit de chien and vit de prestre; in english it is now abbreviated into cuckoo-pint, or, sometimes, cuckoo-point. the whole family of the orchides was distinguished by a corresponding word, accompanied with various qualifications. we have in william coles s adam in eden (fol

ect, for the fact of the preservation of the latin tongue is itself a proof of the greater force of the roman element in the society, that from which these secret rites appear to have been chiefly derived. it is a curious circumstance, in connection with this subject, that the popular oaths and exclamations among the people speaking the languages derived from the romans are almost all composed of the names of the objects of this phallic worship, an entire contrast to the practice of the teutonic tribes the vulgar oaths of the people speaking neo-latin dialects are obscene, those of the german race are profane. we have seen how the women of antwerp, who, though perhaps they did not speak the roman dialect, appear to have been much influenced by roman sentiments, made their appeal to their g

TYSON DONALD NEW MILLENNIUM MAGIC

open hearts, it will come. as jesus, one of the greatest magi, rightly observed "ask, and it shall be given you (matthew 7:7. but if they play the hypocrite, they will seek in vain, and devils will mock them. the magi should ask the light for instruction in the art of magic. the light will give it if their purposes are honest and if magic is a part of their personal des- tinies. they may ask for the names of spirits, the signs that will bind them, their true forms accordmg to human understanding, and all other aspects of the art. usually the light will communicate through intermediate spirit entities. these are referred to as angels in the major religions. the light is too exalted to involve itself directly with the material illusions of magic, although on rare occasions of great need thi

hape of a lamp with three flames and magically signifies spirit: ra.the two common forms of the pentagrammaton are yod-he-shin-vau-he (pro- nounced "yeheshuah) and yod-he-vau-shin-he (pronounced "yehovashah. magically, the first name is given to the left human hand and the second to the right hand. when the magus pronounces them correctly with hands upraised and fingers spread to form pentagrams, the names are powerful instruments to invoke, rule, and banish spirits. the first name suggests the point of spirit in the center of the square of the elements. the pentagram is read counterclockwise following the order of the let- ters in the name: the second name is symbolic of the house of man, where the spirit, no longer hidden but exalted, has moved from the center to the top in preparation f

is right side, and the central pillar of the tree his spinal column. on an even more fundamental level, the tree is composed of the ten funda- mental names of god. these ten names are completely different in quality from all the other names of power, because they make up the ten emanations of creation. it is important to grasp this point. the ten names are not merely associated with the sephiroth-the names of god are the sephiroth. by contrast, the ten names by which the sephiroth are usually called, such as kether, chokmah, binah, and so on, are merely descriptive titles. several errors were made in this list of divine names by the golden dawn, and these mistakes have been carried down to the present in most occult systems. the errors arise from a lack of clear understanding that in hebre

the name of binah was given in the golden dawn as "ihvh elohim" and the name of tiphareth was stated to be "ihvh eloah vedaath" the name of netzach was supposed to be "ihvh tzabaoth" and the name of yesod "shaddai el chai" in restoring this list of names, the important thing to remember is that each name must be unique when vocalized, so that it can be distinguished from all other names. some of the names used in the golden dawn are really two separate names run together. the restored list of names, which differs in minor respects from the list used in most modern magic, is as follows: 1. kether-eheieh 2. chokmah-yah 3. binah-ihvh (vocalized as "elohim) 4. chesed-el 5. geburah-elohim gibor 6. tiphareth-ihvh (vocalized as "adonai) 7. netzach-ihvh tzabaoth (vocalized "adonai tzabaoth) 8. ho

ious that it is likely to become a standard tool in western ritual magic. the tetragram is a square tilted on its corner so that it forms a diamond shape. lines are drawn at right angles through the center of the figure from opposite cor- ners. the four letters of tetragrammaton are assigned to the corners beginning at the top and proceeding clockwise: it will be observed that when the letters of the names in each elemental trine of the banners of tetragrammaton are traced out along the lines of the tetragram, three distinct forms emerge. these shapes correspond to the cardinal, mutable, and fixed motions. for example, the cardinal banner of fire, ihva, which is linked with aries on the zodiac, produces a line that extends clockwise around the outside edge of the tetragram to enclose it. t

TYSON DONALD SOUL FLIGHT

ed as astral doorways. the most popular were the tarot cards and the symbols of geomancy. israel regardie wrote "it will be found a good plan to prepare cards of the geomantic symbols painted in their appropriate colors, for these make perfect 'doors' through which the seer can pass. and while these symbols are also attributed to the elements, the visions acquired from the geomantic symbols using the names of the appropriate rulers and genii will be quite distinct in character from those of the tattwa cards. the hebrew letters, the tarot cards and sigils, the planetary and zodiacal signs, and sigils of every description may be used to yield the symbolic door to a subtle plane."144 the geomantic symbols are formed by randomly poking four rows of holes into the ground with a stick and counti

of four rows ranked one above the other-each row containing either one dot or two dots. there are 142. regardie, 459. 143. ibid, 463. 144. ibid. sixteen possible figures that may be made in this way. during the renaissance, geomancy was a popular form of divination. each figure had a latin name and was associated with astrological symbols such as the planets, zodiac signs, and nodes of the moon. the names were constant, but the astrological associations differed from system to system. in their structure, the sixteen figures of geomancy resemble the sixty-four 1 ching hexagrams, each of which is made up of six rows containing either a solid line or a broken line. the two dots in the row of a geomantic figure are symbolically equivalent to the broken line in an i ching hexagram; the single

e normal human consciousness was capable of ascending. tiphareth is infused with divine radiance continually from the summit of the tree, the sphere of kether (the crown, via the vertical path that links kether with tiphareth. to rise on the planes in this manner was to ascend in consciousness directly toward god as high as consciousness was able to rise. the divine names mentioned by mathers are the names of god assigned to the sephir t h. tohe d ivine name used by the golden dawn in malkuth is adonai ha-aretz (lord of earth, those in yesod are shaddai and el chai (almighty and the mighty living one, and those in tiphareth are eloah vedaath and ihvh (god manifest and tetragrammaton. tetragrammaton was vocalized by means of its individual hebrew letters as yod- heh-vav-heh, or sometimes as

good understanding of the tarot trumps and the seven planets of traditional astrology before you begin this ritual work, since the trumps and planets play a large part in defining the nature of the connecting pathways and the spheres. the divine and angelic names are less important, but may be useful to know if they are needed to challenge an astral being you encounter on a path. i have provided the names and their translations as they were used by the golden dawn, even though not all of them are perfectly accurate. some of the divine names are compound. because the paths are numbered as they descend the tree, the twenty-two paths that link pairs of sephiroth are described descending from higher sephirah to lower sephirah. included with each path is the corresponding verse from a short ka

cal images suitable for astral doorways. the letters of the enochian alphabet, received from the angels by edward kelley209 on may 6, 1583, could certainly be used as portals, since each letter represents a unique spiritual being, or so the angels informed john dee. the curious names of the individual enochian letters, which seem to have no connection with the sounds the letters represent, may be the names of these spirits. although there is no record that they were ever used for scrying in the spirit vision or astral projection by the original golden dawn, it is very likely that its members working in the enochian system of magic, such as aleister crowley, experimented with them as astral portals, since the use of the hebrew letters for this purpose was common. fehu hagalaz teiwaz n uruz+

TYSON DONALD THE MAGICAL WORKBOOK

because of this fourfold symmetry i find it best to express each of these names with four sounds, when they are employed together to stand for the four directions and four elements. ihvh, also known as the tetragrammaton, is written all in capital letters because the name is too powerful and too universal to be spoken as a single word. its letters should always be voiced individually by vibrating the names of the letters, rather than their sounds. the ancient jewish pronunciation of this supreme name of god is unknown. in the fourth century before christ its use was suppressed by the priests of the temple at jerusalem, who kept the occult might of the name for their own uses. sometimes it is pronounced yahweh, but this pronunciation should not be used in ritual magic. ihvh is linked in the

. one sign that you are vibrating the words correctly is a tickling sensation inside your nose. it is not necessary to shout the sounds-they can be vocalized quietly under the breath. this may be desirable when you wish to conceal your practice from others, or late at night when others are trying to sleep. it is even possible to subvocalize the vibrations, and emit air without sound while voicing the names, provided that you vibrate them resonantly in your imagination. charging an object p lace the object you wish to charge with occult virtue on a table in the western part of your practice room. adopt the standing posture in the east about four feet away from the table, facing west, with your gaze directed at the object. behind the table there should be a blank wall or other featureless su

acing forward, so that your body forms a great cross. vibrate the four latin letters i. n. r. i. with one breath and send the force of the sounds outward from your resonating aura to fill the universe. do not contract your aura "eye-en-are-eye" as you continue to sustain the sphere of your aura with your will, take a another deep breath, hold it four beats, and energize your heart-center. vibrate the names of the four hebrew letters: yod-nun-resh-yod (i, n= 1, r= 1, i. the vibrations are driven outward by your resonating aura to fill the universe "yod-nun-resh-yod" take another breath while maintaining your expanded aura, hold it four beats while energizing your heart-center, and vibrate the syllables of the words: the sign of osiris slain. the vibrations are driven outward in all directio

to result in the greatest amount of force. when the aura is expanded into a sphere but left in a natural condition, it remains permeable and transmits by means of harmonic sympathy the vibrations of the divine names outward in all directions to the ends of the universe. if it is contracted slightly and hardened by an act of will, it becomes impermeable and reflective, and sends the vibrations of the names rebounding back upon their source in the center of the chest with increased energy. if the expanded aura is gradually contracted close to the body during the vibration of names, it not only 182 moving exercises increases the strength of the vibrations by reflection, but can be used like a pump or bellows to drive the enhanced vibrations out of the heart-center in an spiral of explosive r

understand fully this analysis of the structure of the circle and triangle to practice the exercise. it is inserted to show that the arrangement of the tarot trumps and the selection and placement of the coins have a basis in occult symbolism, and should not be arbitrarily changed. the procedure in this exercise can be used to evoke any lower spirit into the triangle, but it is necessary to know the names of power that rule over that spirit before evoking it. for purposes of practice, the four kings of the elements should be used. evocation of these kings alone can accomplish most of the material goals that might arise during the practice of ritual magic. when an understanding is gained of other lower spirits and their place in the earthly or infernal hierarchies, this method can be emplo

TYSON DONALD THE POWER OF THE WORD

years. it was the most serious blasphemy for a layman to speak the name. philo says the penalty was death. it shocked and enraged the rabbis that for some time after its use was forbidden, the sect of the samaritans continued to employ the name in their judicial oaths. a jew reading aloud the scriptures who encountered the letters ihvh was directed to speak the name "adonai" which means lord. if the names ihvh and adonai occurred together on the page "elohim" translated the omnipotent, was voiced in place of the ineffable name to avoid the awkward adonai-adonai. this continues to be the practice today. with such fanatical secrecy, it was inevitable that the true pronunciation of the name would be lost, but this did not take place overnight. as late as the fourth century, perhaps much late

t ways, each of which has a different numerical value: traditional meanings tetragrammaton in the form of the human body 45 (m7,1m1, m7,71) ivd, ha, vav, ha 52( 77,11,77,?1) ivd, hh, w, hh 72('7,191 '7,71) ivd, hi, viv, hi 63('7,1m1 '7,713) ivd, hi, vav, hi this garment is said to be twice the area necessary to cover the entire universe. after it was woven, it was folded in half back upon itself. the names of forty-five and fifty-two fell behind and were shadowed by the names of seventy-two and sixty-three, and as a consequence the final yod in the name of sixty-three was left without a partner. by the contraction of the garment, a void was created in the ain soph that was not the same as the ain soph itself. the single remaining letter of the tetragrammaton, the yod, served as the instrum

ame, ihv, out of which the six directions of space are formed in sepher etzirah. there are six possible permutations of the glyph for mercury. the paired planets venus-mars and jupiter-saturn may be related to the fourfold ihvh itself, because these four planets have in them the principle of earth, yet are not complete individually, but only when considered as a set. these three principles, under the names cardinal, fixed, and mutable, together with the four occult elements fire, water, air, and earth, combine in pairs to form the twelve signs of the zodiac. not surprisingly, there are twelve possible permutations of the letters of the name, and these make up distinct names in their own right (were it not for the repetition of the letter h, twenty-four permutations would be possible. the t

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

r names of things are certain rays of things, everywhere present at all times, keeping the power of things, as the essence of the thing signified, rules, and is discerned in them, and know the things by them, as by proper, and living images (occult philosophy 1.70. among names, those are most potent that represent celestial or divine spirits and gods, and among these godly names the strongest are the names of supreme deity. but the greatest and most potent name of all is tetragrammaton, which is not merely a title, but the actual pattern and essence of god. it follows that in magic tetragrammaton can be used to command all lesser names. this is why it was held in such esteem by kabbalists. the legend of the golem, an artificial man created out of clay by rabbi loew of prague in the year 15

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

supposed to owe the foundation of their craft to a decree of ra himself. ra next sent for the god thoth, and when he came into the presence of ra, he invited him to go with him to a distance, to a place called "tuat" i.e, hell, or the other world, in which region he had determined to make his light to shine. when they arrived there he told thoth, the scribe of truth, to write down on his tablets the names of all who were therein, and to punish those among them who had sinned against him, and he deputed to thoth the power to deal absolutely as he pleased with all the beings in the tuat. ra loathed the wicked, and wished them to be kept at a distance from him. thoth was to be his vicar, to fill his place, and "place of ra" was to be his name. he gave him power to send out a messenger (hab

be called "heru- behutet" and by this name horus was known ever after at edfu. ra embraced horus, and referred with pleasure to the blood which he had shed, and horus invited his father to come and look upon the slain. ra set out with the goddess ashthertet(`ashtoreth) to do this, and they saw the enemies lying fettered on the ground. the legend here introduces a number of curious derivations of the names of edfu &c, which are valueless, and which remind us of the derivations of placenames propounded by ancient semitic scribes [fn#23] i.e, ra on the horizon. plate v. horus standing on the back of the hippopotamus-fiend, and spearing him in the presence of isis. plate vi. the "butcher-priest" slicing open the hippopotamus-fiend. in gladness of heart ra proposed a sail on the nile, but as s

uard. they shall dwell in sanctuaries, and libations and purifications and offerings shall be made to their images, and [there shall be appointed for them] priests who shall minister by the month, and priests who shall minister by the hour, in all their god-houses whatsoever, as their reward because they have slain the enemies of the god" and thoth said "the [middle] domains shall be called after the names of these blacksmiths from this day onwards, and the god who dwelleth among them, heru-behutet, shall be called the 'lord of mesent' from this day onwards, and the domain shall be called 'mesent of the west' from this day onwards" as concerning mesent of the west, the face (or, front) thereof shall be towards [the east, towards the place where ra riseth, and this mesent shall be called "m

"for the stream immediately faceth this city of abu itself, and there existeth the granite, the substance whereof is hard 'stone of abu' it is called [fn#183] kens extended south from philae as far as korosko [fn#184] perhaps sunut= the syene of the greeks, and the hbw suweneh of the hebrews [fn#185] i.e, syene [fn#186] i.e, contra syene [fn#187] i.e, the island of elephantine"[here is] a list of the names of the gods who dwell in the divine house of khnemu. the goddess of the star sept (sothis, the goddess anqet, hap (the nile-god, shu, keb, nut, osiris, horus, isis, and nephthys"[here are "the names of the stones which lie in the heart of the mountains, some on the east side, some on the west side, and some in [the midst of] the stream of abu. they exist in the heart of abu, they exist i

n [the midst of] the stream of abu. they exist in the heart of abu, they exist in the country on the east bank, and in the country on the west bank, and in the midst of the stream, namely "bekhen-stone, meri (or meli)-stone, atbekhab)-stone, rakes-stone, and white utshi-stone; these are found on the east bank. per-tchani-stone is found on the west bank, and the teshi-stone in the river"[here are] the names of the hard (or, hidden) precious stones, which are found in the upper side, among them being the. stone, the name[fn#188] of which hath spread abroad through [a space of] four atru measures: gold, silver, copper, iron, lapis-lazuli, emerald, thehen (crystal, khenem (ruby, kai, mennu, betka, temi, na. the following come forth from the fore part[fn#189] of the land: mehistone [he]maki-sto

WESTERN MANDALAS OF TRANSFORMATION SR AL

surprised at the results. in creating a talisman, a great amount of versatility and creativity can be employed using the various symbols, numbers, and letters given in the charts in this book, but there are certain divine names that should be on every talisman. the magician knows that these are symbolic designations of divine qualities and powers: 1. the words "in the name of" followed by one of the names of god, i. e, by referring to the sephira being invoked (see page 25. this could be written in english or abbreviated in the hebrew form (mshb. the sigil of the divine name taken from the rose could also suffice. if the former method is used, the words could be written around the rim, leaving the inside blank for the rest of the design. 2. the name of the archangel associated with the se

e divine name, which corresponds to pure sphere energy, is itself a complete, absolute, harmonious idea of the godhead; all other names evoke semi-intelligent forces of spirit which are not completely developed (therefore representing only a limited aspect of consciousness. review the chart in figure 3-a, which lists the sephiroth and their corresponding divine names, before each magical session. the names of the archangels are useful for this purpose, since they represent the first manifestation in the outpouring of the god-energy. one will also note other god-names which specifically correspond to the kameas when we get to these individual sections. they will be marked with an asterisk. note that planetary angelic energy is not the same, as archangelic names, even though at times they ma

n 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 prayers or affirmations the magician deems fit. the chart in figure 3-c lists the sufi (islamic) god-names, should the student wish to incorporate any of these names on the talisman. they, like the hebrew god-names, come from the same arabic source, and because they belong to the western tradition can be used just as easily. one will note tha

agical seal of the kamea is a geometric pattern designed so that every cell in the square is touched when it is drawn. it represents the epitome of the entire kamea.it carries every aspect of the magical square in its design. it is the power of the kamea transformed geometrically. there could be more than one design, and we will look at this in detail soon. the sigils are simply the signatures of the names e. g, intelligence, spirit, angel, etcetera) when they are drawn on the kamea using numbers instead of letters. it is done the same way as tracing the letters on the rose. this, too, will be explained in greater detail when we get to the sections exploring sigils in more depth. there are mistakes (where numbers clearly do not add up for the row to equal the number designated by the rest

n later sections. these planetary seals are all drawn from agrippa's kameas unless otherwise noted* sigils let us examine in more detail the art of sigil making. the sigil is the signature of the deity, angel, or energy (such as understanding, communication etc) one is invoking when working with magical squares. in most cases, they are drawn from kameas that have the same numerical equivalents as the names themselves; the intelligence and the spirit of jupiter/chesod, for example, both equal 136, the theosophical extension of the kamea itself (numbers one through sixteen. when we examine each kamea individually, we see that biblical quotations or other words used on the talisman may also have the same numerical equivalent. what does this mean? in qabalah, there is an inherent identity betw

WHO ARE THE DRACONIANS

ternet was in the military black projects or operation's. he was an officer in the military and served a number of years. i was able to have several personal phone call discussions with him, as well as my contacts knew of the person and told me he was very credible and his claims were acceptable. this officer had worked in area 51. i think he had worked in other military bases, but i don't recall the names of them at this time. but in area 51 he had worked with several types of alien beings. some of which were the alien "greys, the tall and humanoid appearing being's and some other types which again i don't recall. i would like to add that he knew bob lazar and that he was there when bob was working at "dreamland. this officer tried to help bob out with the trouble he was in. but to make a

satanism perverts everything positive in the same way that the nazis took a positive symbol, the swastika, and turned it around to symbolise the negative. this is why the satanists invert the pentagram and why they use black to symbolise the darkness, hence their black mass. but they also reverse the symbolism of white and that is a powerfully negative colour to them. the satanic networks, under the names of their various deities, were created by the babylonian brotherhood to serve their needs. we have seen that the accounts of the watchers and their off spring, the nefilim, include references to their blood drinking activities. the brotherhood know that blood contains the life-force energy. drinking menstrual blood has always been a feature of the reptilian bloodlines because they need b

WICCA EIGHT SABBATS OF WITCHCRAFT

the year, it is sometimes called 'the great sabbat' it is an ironic fact that the newer, self-created covens tend to use the older name of the holiday, samhain, which they have discovered through modern research. while the older hereditary and traditional covens often use the newer name, halloween, which has been handed down through oral tradition within their coven (this is often holds true for the names of the other holidays, as well. one may eight sabbats of witchcraft get any book for free on: www.abika.com 6 often get an indication of a coven's antiquity by noting what names it uses for the holidays) with such an important holiday, witches often hold two distinct celebrations. first, a large halloween party for non-craft friends, often held on the previous weekend. and second, a cove

WICCA WITCHCRAFT TODAY

would be easy to prove that witches are not diabolists; but the oaths are solemn and the witches are my friends. i would not hurt their feelings. they have secrets which to them are sacred. they have good reason for this secrecy. i am, however, permitted to give one sample of their rites. it tells little, for, apart from the rites, they themselves know little. for one reason or another they keep the names of their god and goddess a secret. to them the cult has existed unchanged from the beginning of time, though there is also a vague notion that the old people came from the east, possibly as a result of the christian belief that the east is the holy place whence everything came. in this connection it should be noted that witches start in the east when forming the circle, and the represent

eadfast to the pyre, drugs will reach you and you will feel naught, but will go to death and what lies beyond, the ecstasy of the goddess. the same with the working tools. let them be as ordinary things that anyone may have in their homes. let the pentacles be of wax that they may be melted or broken at once. have no sword unless your rank allows you one. have no names or signs on anything, write the names and signs on in ink before consecrating them and wash it off immediately after. never boast, never threaten, never say you wish ill to anyone. if any speak of the craft, say 'speak not to me of such, it frightens me 'tis evil luck to speak of it' this tells a great deal. it may date from the time of the fierce persecutions on the continent, and may have then been roughly translated into

t a distance on horseback, dressed in queer clothes, looking like spirits, shouting and singing to frighten people. can some such rides have started the legend of the wild hunt? possibly the legend gave them the idea. it should be noted that the historical raymond de lusignon married a fairy named melusina from whom the lusignon kings of jerusalem and cyprus were descended, and melusina is one of the names of the witches' goddess. at this time, though the people of the heaths would attend the religious ceremonies, only the priests and priestesses would be initiated, passing the tests and taking the oaths. that is, anyone well affected to the people and the cult could attend these ceremonies. this would account for the stories of masked people who would come riding to attend the sabbat. the

f to say: your rites centre round that member, so we torture you there to extract the most damning evidence. the men of the fourteenth century quite understood the principle of 'making the punishment fit the crime. in parzival, by walfram von esehenbach, the grail is a stone which is under the protection of a body of knights templars who are chosen by the stone itself. on the stone appear written the names of these guardians when they are yet children (does this not point to novices being initiated into a cult while still children, as in the witch cult. so also the stone chooses a wife for the king, whom alone he is allowed to marry (priestess of the cult. this stone brings food to its worshippers. in the diu crone version gawain achieves the quest, asks a long-awaited question and thereby

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

sth, seth, a fallen man, a backslider. sthn, satan, adversary. 29. i cannot, without hebrew letters, explain well the change of sound in the shin sh, from sh to s, but it is marked by a dot over the right or left tooth of the three teeth of the letter. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott a deep mystery is concealed in the genetic account of the conversion of the names of abram, abrm, into abraham, abrhm, and that of his wife, sarai, shri, into sarah, shrh, see genesis xvii. v. 5-15, on the occasion of the conception of isaac, ytzchq or yshchq, from the root shchq or tzchq, laugh, when sarah was 90 and abraham 100 years old. this was on the occasion of the covenant made by jehovah with abram and the institution of circumcision of males in token thereof

era, rotas. of these the first, third and last number 666, but opera and its reverse number only 356. the number 608 is notable, being in coptic, phre, the sun 500, 100, 8. and in greek we find vhs, 400, 8, 200, which becomes ihs in latin, for the greek upsilon changes to y and i in latin, and so we obtain the anagram of iesus hominum salvator. kircher points out a greek example of magic squares. the names of jesus and mary, and iesous maria have a curious relation. iesous is 10, 8, 200, 70, 400, 200=888. now take maria, 40, 1, 100, 10, 1=152. set 152 in a magic square of three, i.e. nine compartments, thus, 1-5-2, 5-2-1, 2-1-5, then the totals are all 888. the letters of iesous also make a magic square of 36 divisions, adding every way to 888. consult the arithmologia of kircher. numbers

ery fully explained by coley in his astrology, and also by john middleton in his astrology, 1679. herodotus tells us that the egyptians founded the system of a twelve-god theology, euterpe iv. the hebrews certainly at times worshipped the sun, moon, seven planets, and the star rulers of the twelve zodiacal signs see 2 kings, xxiii. 5, and job, xxxviii. 32. dunlop, in his vestiges, remarks that of the names of the twelve months in use among the jews, several are identical with names of deities, as tammuz, ab, elul, bul. groups of twelve gods are to be noticed in the religions of many of the ancient nations, as the chaldeans, etruscans, mamertines, romans etc. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott in scandinavia, the great odin had 12 names- personified a

dan, sagittarius to manasseh, capricorn to zebulun, aquarius to reuben and pisces to simeon and levi. the 12 apostles of jesus were simon, peter, andrew, james and john the sons of zebedee, phillip, bartholomew, thomas, matthew also called levi, james son of alphaeus, judas called lebbaeus and thaddeus, simon the canaanite, and judas iscariot. the venerable bede proposed to rename the signs with the names of the apostles, and a scheme of allotment is to be found in the sphere of marcus manilius, by edward sherburne, london, 1675. see notes and queries, vol. xiv, manchester, usa, pg. 211. westcott on the zodiac in society rosicrucian reports gives the christian allusions to the zodiac. 107. in an ordinary pack of playing cards there are 12 court cards, but in the tarot pack there are also

d, 44; e, 120; f, 25; g, 17; h, 64; i, 80; j, 4; k, 8; l, 40; m, 30; n, 80; o, 80; p, 17; q, 5; r, 62; s, 80; t, 90; u, 34; v, 12; w, 20; x, 4; y, 20; z, 2. 27. the number of the izeds or angels who ruled under the supervision of the seven amshaspands of the zoroastrian theology. 28. a division of the zodiac into 28 mansions of the moon, was probably earlier than the solar division into 12 parts. the names and symbols can be obtained in sanskrit and in arabic. proctor believes that solar astronomy of the 12 signs arose about 2170 b.c, in a country of about 36 degrees of north latitude, and at a period when taurus was the first constellation of the zodiac. 114. 29. the rosh hashanah says the period of the moon s revolution is 29 days, 6 hours and 40 minutes. numbers--th eir occu lt power an

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

body, now shall you spread your light unto humanity. angel, known as shemna il, who is nasiru d-din, i do invoke thee, solar force, known as sorath, beast whose number is of the sun itself, i do summon thee forth! serpent angel, who came by the astral plane with melek taaus, known as shaitan, lucifer the brothers of light. come forth now through me, manifest in my being, we shall join as one. by the names of power: ar-o-go-go-ru-abrao, pur, iafth, oo, ar, thiaf, a-thele-ber-set, phitheta-soe! i summon thee, revealed as set, whom is the sun and darkness in union! envison now the fire of spirit, which is swirling within your very self, encircling lilith and moving throughout your consciousness. take now the athame and focus upon the dragon-angel, leviathan. force of the subconscious, whom i

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

lum dei aemeth. the holy seal. this is the complex magical seal shown in figure 2 and described in chapter 1. 2. tabula sancta. the holy twelvefold table, which was devised by dee and kelley. it contains seven different talismans and includes enochian writing (see figure 86, page 130. 3. liber scientia auxilii et victoria terrestris. the book of science, of help and of victory. this work contains the names of the governors of the thirty aethyrs, or aires. 4. heptarchia mystica. this work contains the names, sigils, and invocations of the angels and lesser spirits of the planets. 5. tablet of nalvage. this is a rounded tablet with letters arranged in rows and columns (see figure 107, page 152. xvii xviii 6. liber logeath. the four elemental tablets. these comprise the four watchtowers, or w

. heptarchia mystica. this work contains the names, sigils, and invocations of the angels and lesser spirits of the planets. 5. tablet of nalvage. this is a rounded tablet with letters arranged in rows and columns (see figure 107, page 152. xvii xviii 6. liber logeath. the four elemental tablets. these comprise the four watchtowers, or watch towers, of fire, air, water and earth (see figures 3-6. the names of the governors of the 30 aethyrs are found in the tables, as shown in figures 7-10. 7. clams angelicae. the 48 enochian calls, or keys. it would be fair to say that these are merely the visible heads of a very intricate system that has not yet been fully explored. within the hermetic order of the golden dawn, the dee papers were heavily modified into a very complete system of magic. th

bring the total to 341) from the outer circumference of the sigillum another fur ther seven names can be derived, using the principle outlined s.a [s. a. are the initials of the magical name used by w.w westcott eds. we count to the right if the numbers are over letter and to the left if they are under a letter. 9 as one can see from the above, there appears to be some sort of overlap in working the names out. i came to the same conclusion as kelley, though he was corrected (these two corrections are placed beside the relevant names above. thaaoth, which also represents the earth tablet, was corrected to thaoth. i assume this was done because one would then have the same name representing two distinct planes of operation. the angel michael says of this "thou host erred in the first name i

f erence to the material plane of assiah does not fit into the scheme of the seal dei aemeth. in his addendum to "the concourse of the forces" regardie attributes the cross to malkuth, something which i cannot agret with in this particular instance. if one uses the first method of drawing out the angel's names, the cross becomes a substitute for l, a name of god used in the manufacture of some of the names of the schemhamphoresch which, when prefixed by the letter, stands for "severity and judgement. and thy name is in him" taking the next set of inward names around the heptagon, of which the angel uriel says "the 7 names proceed from the left to the right are the names of god not known to the angels; neither can be spoken or read by man? placing these names in the square sequence we have:

etters. however, there were changes to five more squares which were added by various adepti over the years. these were appendices to a copied version of wynn wescott's original tablets, which i currently have in my possession. trying to give an original version of these tablets is something of an impossibility due to the ongoing debate among occultists. some versions do not allow the formation of the names of the governors of the aethyrs and their sigils. dee even had a numbex of different versions which were also corrected. the final version does not fit well either, although it was corrected by the archangel raphael. making changes using the raphael revised version to the various subsystems would be a monumental undertaking, an article written by christian wilby in adam mclean's prestigi

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

der were admitted to the wisdom of the highest members. the discovery then of the tomb wherein that highly illuminated man of god, our father c.r.c. was buried occurred as follows "after frater a. died in gallia narbonensi, there succeeded in his place frater n.n. he, while repairing a part of the building of the college of the holy spirit, endeavoured to remove a brass memorial tablet which bore the names of certain brethren, and some other things. in this tablet was the head of a strong nail or bolt, such that when the tablet was forcibly wrenched away, it pulled with it a large stone which partially uncovered a secret door, upon which was inscribed in large letters post oa annos patebo 'after an hundred and twenty years i shall open' with the year of our lord under, 1484. frater n.n, an

stands a circular altar, and after having raised the brazen plate or lid of the pastas, discover the body of our founder, with all the ornaments and insignia. upon his breast was the book 't' a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning christian rosenkreutz, beneath which earlier fraters had inscribed their names. following this came the names of the three highest chiefs of the order, viz: frater hugo alverda, the phrisian, in the 576th year of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in the 463rd year of his age. last of all was written: ex deo mascimur; in yesheshuah morimur; per spiritum sanctum reviviscimus 'in god are we born, in yeheshuah we die, through the

gies, because it is they who give the other powers a chance to operate during ritual. how this comes about can be best explained in a speech from the neophyte ritual: let the number of the officers in this degree and the nature of their offices be proclaimed once again, that the powers whose images they are may be reawakened in the spheres of those present, and in the sphere of this order; for by the names and images are all powers awakened and re-awakened. this speech by the hierophant gives the whole concept of golden dawn ritual work. the main effort for the adept is to discern and record what energies govern what areas of what ceremonies. the published rituals of the golden dawn give only the barest hint as to what exactly happens in ceremonies like the neophyte. jack taylor revealed t

ith the order created ruach, which allows the energy to be passed through to the nephesch at a particular point. chapter four enochian pronunciation in the past there has been a lot of criticism about the golden dawn's enochian pronunciation, based solely on two papers published by regardie in his "golden dawn" publication. the first of these two papers is by wyn westcott who says: in pronouncing the names, take each letter separately. m is pronounced em: n is pronounced en (also nu, since in hebrew the vowel following the equivalent letter nun is "u; a is ah; p is peh; s is ess; d is deh. nrfm is pronounced en-ra-ef-em or en-ar-ef-em. ziza is pronounced zod-eezod-ah. adre is ah-deh-reh. taaasd is teh-ah-ah-ess-deh. aiaoai is ah-ee-ah-oh-ah-ee. bdopa is beh-deh-oh-peh-ah. banaa is beh-ahen

Return to Occult Library Index



Related Matches
abraham active adam adept adonai adversary age ages air altar amen ancient angel angels angles angelic archangel astral astrology astrological bible binah black blood blue boat brethren candle children christ christian circle conjure consciousness consecrate cosmic craft creation creator cross crystal cult dagger darkness dead death degree degrees deity deities demon demons devil devils divine dragon eagle earth east egypt egyptian element elements elemental elohim energy energies enoch enochian esoteric evil evocation existence eye father fear female feminine fire five force forces form forms gate giants god gods goddess goetia gold golden greek green healing heart heaven heavens hebrew hell hierarchy hierophant hiero history holy horus human humanity ihvh incense infernal initiate initiation intelligence invoke invoked invoking invocation isis jesus jewish jupiter kabbalists kabbalah qabalistic kether key king kings kingdom knowledge lamp lilith lion living lord lotus lucifer magic magick magical magician magus malkuth manifest manifestation mars masculine material matter meditation michael mind months moon moses mother mysteries mystic mystical natural nature north occult order osiris passive pentacle pentagram people physical plane planetary planet planets power powers priest princes queen ra re red religion religions religious rites ritual rituals roman rose sacred salt satan satanic saturn sea secret sefer sephira sephiroth serpent set seth seven sigil sigils society sol solomon sons soul south sphere spirit spirits spiritual square squares star stars state stone summer sun supreme sword symbol symbols symbolic tablets tablet talisman talismans tarot temple tetragrammaton three throne torah tradition tree triangle trinity truth tuat union universe venus vessels virgin wand war watchers water west white wisdom witch witches witchcraft women world worlds worship yesod yod zodiac


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