Michael Wynn's Occult Reference Library
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the bull _b 3 gemini, the twins c 4 cancer, the crab d 5 leo, the lion e 6 virgo, the virgin f 7 libra, the scales g 8 scorpio, the scorpion h 9 sagittarius, the archer i 10 capricorn, the goat j 11 aquarius, the water-bearer k 12 pisces, the fishes l these twelve signs are distributed among the four triplicities, or sets of three signs, each attributed to one of the four elements. they represent the operation of the elements in the zodiac. thus, to fire are attributed: aries a leo e sagittarius i to earth are attributed: taurus b virgo f capricorn j to air are attributed: gemini c libra g aquarius k to water are attributed: cancer d scorpio h pisces l 52 to the ancients, six planets besides the sun were known. they also assigned certain planetary values to the north and south nodes of the

ABRAMELIN1

istakes in any particular form of religion, all are based on and descended from the acknowledgment of supreme divine powers. therefore to deny any religion (instead of only abjuring the mistaken or erroneous parts thereof) would be equivalent to denying formally and ceremonially the truths on which it was originally founded; so that whenever a person having once done this should begin to practise the operations of the sacred magic, he would find himself compelled to affirm with his whole will-force those very formulas which he had at one time magically and ceremonially (though ignorantly) denied; and whenever he attempted to do this, the occult law of reaction would raise as a ceremonial obstacle against the effect which he should wish to produce, the memory of that ceremonial denial which

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

both in prayer and evocation; his chief reason being the absolute necessity of comprehending utterly and thoroughly with the whole soul and heart, that which the lips are formulating. while fully admitting the necessity of this, i yet wish to state some reasons in favour of the employment of a language other than one's own. chief, and first, that it aids the mind to conceive the higher aspect of the operation; when a different language and one looked upon as sacred is employed, and the phrases in which do not therefore suggest matters of ordinary life. next, that hebrew, chaldee, egyptian, greek, latin, etc, if properly pronounced are more sonorous in vibration than most modern languages, and from that circumstance can suggest greater solemnity. also that the farther a magical operation i

ion he will then be in. also the license to depart should not be omitted, because the evil forces will be only too glad to revenge themselves on the operator for having disturbed them, should he incautiously quit the circle without having previously sent them away, and if necessary even forced them to go by contrary conjurations. i do not share abraham s opinion as to the necessity of withholding the operation of this sacred magic from a prince or potentate. every great system of occultism has its own occult guards, who will know how to avenge mistaken tampering therewith. introduction xviii at the risk of repeating myself i will once more earnestly caution the student against the dangerous automatic nature of certain of the magical squares of the third book; for, if left carelessly about

other holy books 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 boo

ul servant of the most high conjure ye, let god himself, the existence of existences, conjure ye to come and be present at this operation; i the servant of god, most humbly entreat ye. amen. after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the same ceremony for seven days, beginning with saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasi

which were all odd, and of a triple proportion, in no way similar to the other, and for proof of this, he caused by such means in my presence a very fine tree which was near my house to fall to the ground, and all the leaves and fruits were consumed in a very short time. and he told me that in numbers there was hidden a very great mystery, because that by the means of numbers one can perform all the operations for friendships, riches, honours, and all sorts of the sacred magic 16 things, good and evil; and he assured me that he had tried them, but that yet some that he knew to be very true had not yet succeeded with him. with regard to this particular, i found out the reason through the wise abramelin, who told me that this came and depended from a divine ministry, that is to say, from th

ather than any other person. six months ago i did write unto the grecian emperor,40 and i warned him that the affairs of his empire were in a very bad condition, and that his empire itself was on the brink of ruin,41 unless he could appease the anger of god. as there only remaineth unto me but a little while to live, those who remain after me will receive the news, of the result of this prophecy. the operation of the thirteenth chapter42 of the second book, i have twice performed; once in the house of savonia;43 and another time in the marquisate of magdeburgh, and i was the cause that their estates were handed down unto their children. now when once the faculty of being able to avail oneself of the sacred magic hath been obtained, it is permissible to demand from the angel a sum of coined

h some braggart chatterers44 do say that there be an infinitude hereof which be destined and reserved unto anti-christ, i do not for a moment say that this the sacred magic 22 may not be true; but undoubtedly from the same treasures one may also take the fifth part. there are yet more which be destined unto others. mine own particular treasure was assigned unto me at herbipolis;45 and i performed the operation of the eighth chapter46 of the third book; it was not in any way guarded, and was very ancient. it was of gold, which had never been struck into ingots; and which i afterwards caused to be beaten out and converted into its equivalent weight of golden florins, by the spirits; the which was done in a few hours (and i did this operation seeing that) mine own possessions were few and of

of the demon. this is wherefore each one should take care to submit himself unto him62 neither by acts, nor by words, nor by thoughts, because he is so adroit and prompt that he can seize one unexpectedly; just as a spider may take a bird.63 let that miserable bohemian and the others whom i have before mentioned, serve thee for an example to avoid (even as they did unto me. in the commencement of the operation there appeareth a man of majestic appearance, who with great affability doth promise unto thee marvellous things. consider all this as pure vanity, for without the permission of god he can give nothing; but he will do it unto the damage and prejudice, ruin and eternal damnation of whomsoever putteth faith in him, and believeth in him; as we may see in the holy scripture in the matter

ABRAMELIN2

o perform this operation unto the praise, honour, and glory of god; unto the use, health, and well-being of your neighbour, whether friend or enemy; and generally for that of the whole earth. furthermore, it is also necessary to take into consideration other matters, which though less important be still necessary; namely, whether ye be capable, not only of commencing, but also of carrying through the operation unto its end; this being a necessary point to consider before coming unto a final determination upon the matter; because in this case we are not negotiating with men, but with god, by the intermediation of his holy angels, and with all spirits, both good and evil. i am not here intending to play the saint and hypocrite, but it is necessary to have a true and loyal heart. ye have here

onvenience to undertake it; also whether wife or children may hinder you herein; these being all matters worthy of observation, so as not to commence the matter blindly. the chief thing that ye should consider is whether ye be in good health, because the body being feeble and unhealthy, it is subject to divers infirmities, whence at length result impatience and want of power to operate and pursue the operation; and a sick man can neither be clean and pure, nor enjoy solitude; and in such a case it is better to cease. consider then the safety of your person, commencing this operation in a place of safety, whence neither enemies nor any disgrace can drive you out before the end because ye must finish where ye begin. but the first part of this chapter is the most important, and see that ye ke

chapter. regarding what it is necessary to accomplish during the first two moons of the beginning of this veritable and sacred magic. e who commenceth this operation should consider with care that which we have before said, and should pay attention unto that which followeth; and the thing being of importance, i shall leave alone for the present all other considerations, so that we may begin with the operation which we should perform on the first morning after the celebration of the feast of easter (or passover. firstly: having carefully washed one s whole body and having put on fresh clothing: precisely a quarter of an hour before sunrise ye shall enter into your oratory, open the window, and place yourselves upon your knees before the altar, turning your faces towards the window; and dev

egardeth the matrimonial obligation, it is chastity, and the duty that of engendering children; but the whole should be done in the fear of god, and, above all things, in such case see that your wife be not impure. but during the following four moons ye shall flee sexual intercourse as ye would the plague. even if ye have children, endeavour to send them away unto another place before (commencing the operation, so that they may not be an hindrance from being about you; except the eldest-born of the family, and infants at the breast. as regardeth the regimen of your life and actions, ye shall have regard unto your status and condition. if you be your own master, as far as lieth in your power, free yourself from all your business, and quit all mundane and vain company and conversation; leadi

r as you can the conversation of men, and especially of such as in the past have been the companions of your debauches; or who have led you into sin. ye shall therefore seek retirement as far as possible; until that ye shall have received that grace of the lord which ye ask. but a domestic servant29 who is compelled to serve a master cannot well have these conveniences (for working and performing the operation. take well heed in treating of business, in selling or buying, that it shall be requisite that you never give way unto anger, but be modest and patient in your actions. you shall set apart two hours each day after having dined, during the which you shall read with care the holy scripture and other holy books, because they will teach you to be good at praying, and how to fear the lord

dible profit; and even the less ye are learned, so much the more will ye become wise and clever. it sufficeth that in the performance of your orisons ye shall not give way unto sleep, and that ye shall fail in nowise in this operation through negligence and voluntarily$ the sacred magic 60 the eleventh chapter.38 concerning the selection of the place. e should make the selection of the place (for the operation) before commencing it, and prior to the celebration of the passover, in order that we may decide upon the same without hindrance, and it is necessary that all things should be prepared. he who commenceth this operation in solitude can elect a place according unto his pleasure; where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the sam

mmer: of abramelin the mage 61 the chamber44 should be boarded with pine wood, and a lamp full of oil olive should be suspended therein, the which every time that ye shall have burned your perfume and finished your orison, ye shall extinguish. a handsome censer of bronze, or of silver if one hath the means, must be placed upon the altar, the which should in no wise be removed from its place until the operation be finished, if one performeth it in a dwelling-house; for in the open country one cannot do this. thus in this point as in all the others, we should rule and govern ourselves according unto the means at our disposal. the altar, which should be made of wood, ought to be hollow within after the manner of a cupboard, wherein you shall keep all the necessary things, such as the two robe

convocation of the spirits. 64 hough the following advice may be scarcely necessary for the most part, since i have already explained unto you all things necessary to be done; and also seeing that your guardian angel will have sufficiently instructed you in all that you should do; yet nevertheless i will here declare plainly certain matters unto you, with the idea rather of making the account of the operation complete in this book,65 and also to give you every opportunity of possessing the matter thoroughly through reading these things many times; so that having received the vision of the angel, you may find yourself thoroughly instructed in all the essential points. having then reposed yourself during the night, you shall rise in the morning before dawn, and shall enter into the oratory;

m verbally, that as soon as you shall take one of these signs in your hand and move it from its place that the spirit marked in the sign shall do and execute that which the sign beareth, and that which your intimation86 joined thereto shall indicate; also that in the case that in the sign87 none of them shall be specially named, that all in general shall be obliged promptly and readily to perform the operation commanded; and that if also in the time to come, other (signs or) symbols be made by you which be not here88 included, that then also they (the spirits under astarot) shall be equally bound to observe and execute them also. and when the oath hath been taken, cause the prince in the name of the rest to touch the wand. after this, remove those symbols from the doorway; and call magot

riton- 10 asmodeus and magoth- 15 ashtaroth 32 magoth and kor 65 the sacred magic 84 asmodeus 16 beelzebub 49 oriens 8 paymon 15 ariton 22 amaymon 20 total of names of servient 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

ABRAMELIN3

e 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 employed in the squares, as far as possible, and also any additional remarks which seemed necessary. these magical symbols of this third boo

rom the vacant part, but this rule is not adhered to in all cases in the original ms. the letters in the squares are roman capitals. in some few instances two letters are placed in the same small square, or subdivision, of the larger square. notes to chapter i (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the operations hereof by means of their common ministers (c) the familiar spirits cannot well execute the operations of this chapter (d) take the symbol in your hand, place it under your hat or cap, upon the top of your head, and you will be secretly answered by the spirit who will execute that which you wish (this mode of operation will evidently be applicable to many of the chapters (e) no. b is

o i s e l i s i l l i m a f i r e l o m m o l e r i f a m i l l i s i l e s i o f i r e d e m m a l e m (3) e k d i l u n k l i s a t u d i n a n a l i s a g a s i l a n a n i d u t a s i l k n u l i d k e of abramelin the mage 130 notes to chapter ii (a) the symbols of this chapter are manifested partly by the angels, and partly by the evil spirits (b) oriens, paymon, ariton, and amaymon execute the operations hereof by the means of their common ministers (c) the familiar spirits can to an extent execute the operations of this chapter (d) take the symbol in your hand, and name what information you require (in the second book, the remarks given concerning this chapter are evidently far more applicable to the third chapter, and i have therefore given them there instead of here (e) no. b is

g t n a r o i t a e t r i m v a s a g o m r e n a t a i v e l (4) s a t a n a d a m a t a b a t a m a d a n a t a s of abramelin the mage 132 notes to chapter iii (a) the symbols of this chapter are manifested only by the ,angel or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the ,operations hereof by means of their common ministers (c) the familiar spirits do not execute the operations of this chapter (d) take the symbol in the hand, and name the spirit desired, who will appear in the form commanded (e) it will be noticed at once that of the four symbols of this chapter, the first has the name of the archangel uriel, and the three others those of three of the chief princes of the demons, viz. lucifer, leviathan, and satan. no b is an acrostic of c f squares. uriel

( h) in the moon( i) in the water( j) in the hand (1) g i l i o n i n i l i o n i n (2) e t h a n i m t h a n i m (3) a p p a r e t p p a r e t (4) b e d s e r e l i e l e d i a p i s s e p p e d e l i e l e r e s d e b of abramelin the mage 134 notes to chapter iv (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon ariton, amaymon execute the operations hereof by means of their common ministers (c) the operations of this chapter can also be to an extent performed by the familiar spirits (d) no especial instructions are given regarding this chapter in the second book (e) no. b is a gnomonic square of b f squares taken from a square of g e squares. gilionin= chaldaic glivnim= mirrors (5) n e g o t e r a s o g a r a g o m a r e t o g

r (9) n e s e r e l e h e s e p e s e h e l e r e s e n (10) p e t h e n e t h e n (11) k a l e f a r a r e l a m a l e r a r a f e l a k (12) k o b h a o b h a (9) n e s e r e l e h e s e p e s e h e l e r e s e n of abramelin the mage 138 notes to chapter v (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon, ariton, and amaymon execute the operations hereof by means of their common ministers (c) the familiar spirits can hardly be said so much of themselves to be able to execute the operations of this chapter, as under the rule of the aforementioned spirits (d) each person can have four familiar spirits and no more: the first working from sunrise to midday; the second from midday till sunset; the third from sunset to midnight; an

a l a (1) a l c a b r u s i l c a b r u s i s u r b a c l a s u r b a c l (2) c a d s a r a d s a r a s d a c a s d a (3) p e l a g i m e r e n o s i l e r e m o g a n e m a l a g o m a r e l i s o l e i e m i g a l e p (4) the sacred magick 141 notes to chapter vi (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) astaroth and asmodeus execute together the operations of this chapter (c) the familiar spirits cannot well execute the operations of this chapter (d) no especial instructions are given regarding this chapter in the second book (e) no. b is a border of c a squares taken from a square of d g squares. telaah= perhaps from thvloh= a worm which pierces holes in the ground. no. c is a border of d c squares taken from a square of i b squares

agical gems. tannit is the name of a tyrian goddess. no. i is a gnomon of j squares out of a square of c f squares. marak, from hebrew mrq= to cleanse, purge, or refine. the sacred magick 143 the seventh chapter. o cause the spirits to perform with facility and promptitude all necessary chemical labours and operations, as regardeth metals especially( b) to make all metals( c) to make them perform the operations( d) to make them teach chemistry. notes to chapter vii (a) the symbols of this chapter are manifested only by the angels, or by the guardian angel (b) ashtaroth and asmodeus together execute the operations of this chapter (c) the familiar spirits cannot well execute the operations of this chapter (d) no especial instructions are given regarding this chapter in the second book (e) no

no, probably from greek hippomanes an ingredient used in philtres, etc, perhaps put here for chemical drugs in general. the sacred magick 145 the eighth chapter. o excite tempests (i) to cause hail( c) to cause snow( d) to cause rain( e) to cause thunder. notes to chapter viii (a) the symbols of this chapter are manifested partly by the angels and partly by the evil spirits (b) ashtaroth executes the operations of this chapter (c) the familiar spirits cannot execute the operations of this chapter (d) to excite a tempest, give the signal above you, and touch the symbol on the top. to make it cease, touch it underneath (e) no. b is a square of e j squares. canamal= hebrew ciinml, ie, hailstones of great size. c a n a m a l a m a d a m a n a d a d a m a d a n a d a m a d a d a n a m a d a m a

e m u m e t e r o m l i l p i e r i p a h p e t l a k b e d a s e k e d a s e k b e d a s e r a m a si (3 (4) c h a d s i r h a d s i r i s d a h c h a d s i of abramelin the mage 148 notes to chapter ix (a) the symbols of this chapter are only manifested by the evil spirits (b) ashtaroth and asmomus together execute the signs and operations of this chapter (c) the familiar spirits cannot execute the operations of this chapter (d) let the being, whether man or animal, see the symbol, and then touch them suddenly with it; when they will appear transformed; but this is only a kind of fascination. when you wish to make it cease, place the symbol upon the head and strike it sharply with the wand, and the spirit will make things resume their ordinary condition (e) no. b is a square of e j squar

ADDTLS

d separately as each produces a different type of pyramid. the rules for analyzing the pyramid based on the squares will be concisely put, thus: great cross: triangle no. 1: sign of zodiac, small card of tarot. triangle no. 2: m. triangle no. 3: planet of decan. triangle no. 4: elemental symbol of the tablet. 22 note that triangle no. 2 on the squares of the great cross is always m, as indicating the operation of the m in the primary element, and is shown white. triangle no. 4 is colored according to the element of the tablet; thus red for c tablet, blue for d, black for b, yellow for a. triangle no. 1 is to be colored according to the triplicity of the sign attributed to it, that is as to whether it is of an earthy, fiery, watery, or airy nature. triangle no. 3 is to be colored in that of

ADEPTUS MINOR INITIATION

ief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword of flame. these kerubic emblems be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all pervading m, while the cross within forms with its spokes the wheels of ezekiel's vision. and therefore are the cross and the circle white to represent the purity of the divine spirit. inasmuch as we do not find the elements unmixed, but each bound together with each, so that in the a we find not only that which is subtle and tenuous, but also the qualities of heat, moistu

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

out and breathing in. both operations should be made as complete as possible. the muscular system must be taxed to its utmost to assist the expansion and contraction of the lungs. when you have got this process slow and regular, for instance, 30 seconds breathing out and 15 in, you may add a few seconds in which the breath is held, either inside or outside the lungs (it is said, by the way, that the operation of breathing out should last about twice as long as that of breathing in, the theory being that breathing out quickly may bring a loss of energy. i think there may be something in this) 23. there are other practices. for instance, one can make the breathing as quick and shallow as possible. any good practice is likely to produce its own phenomena, but in accordance with the general t

h. 7. now what is all this but to do in a partial (and if i may say so, romantic) way what the yogi does in his more scientifically complete yet more austerely difficult methods? and here the advantage of magick is that the process of initiation is spontaneous and, so to speak, automatic. you may begin in the most modest way with the evocation of some simple elemental spirit; but in the course of the operation you are compelled, in order to attain success, to deal with higher entities. your ambition grows, like every other organism, by what it feeds on. you are very soon led to the great work itself; you are led to aspire to the knowledge and conversation of the holy guardian angel, and this ambition in turn arouses automatically further difficulties the conquest of which confers new power

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ake the supreme renunciation. it is the problem of the dreadful bridge of islam, al sirak--the razor-edge will cut the unwary foot, yet it must be trodden firmly, or the traveler will fall to the abyss. i dare not sit in the old absinthe house forever, wrapped in the ineffable delight of the beatific vision. i must write this essay, that men may thereby come at last to understand true things. but the operation of the creative godhead is not enough. art is itself too near the reality which must be renounced for a season. therefore his work is also part of his temptation; the genius feels himself slipping constantly heavenward. the gravitation of eternity draws him. he is like a ship torn by the tempest from the harbor where the master must needs take on new passengers to the happy isles. so

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reason, few have ever opened the gate of adar, and spoken to the horned one who resideth there and giveth all manner of wisdom regarding the operations of necromancy, and of the spells that hasten unto death. only when thou hast shown thy power over the maskim and the rabishu, mayest thou venture forth to the land of the igigi, and for that reason was this covenant made, that none shall safely walk through the sunken valleys of the dead before having ascended to marduk, nor shall they breach the gates that lie beyond adar until the

ng earth and the ripping sky and the rampant flame and the flooding waters; and they are the raisers of the legions of maskim, the liers-in-wait. and they do not know what it is they do, but they do it at the demands of the serpent, at whose name even ereshkigal gives fright, and the dread kutulu strains at his bonds: mummu tiamat queen of the ancient ones! know, sixthly, that thou shalt not seek the operations of this magick save by the rules and governments set down herein, for to do other is to take the most awful risk, for thyself and for all mankind. therefore, heed these words carefully, and change not the words of the incantations, whether thou understand them, or understand them not, for they are the words of the pacts made of old, and before time. so, say them softly if the formul

ed the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the operations of calling only, and at other times shall be put away and hid, so that no eye may see them, save your own. as for the worship of the gods, it is after the fashion of your country, but the priests of old were naked in their rites. and thou shalt put down the circle. and thou shalt invoke thy god and thy goddess, but their images must be removed from the altar and put away, unless tho

scent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to the seven steps into the frightful pit. therefore, do not be alarmed at the sights and sounds that will issue forth from that opening, for they will be the wails and laments of the shades that are chained therein, and the shrieking of the mad god on the throne of darkness. preliminary invocation of the operation of calling of the spirits of the dead who dwell in cutha, of the lost. baad angarru! ninnghizhidda! thee i invoke, serpent of the deep! thee i invoke, ninnghizhidda, horned serpent of the deep! thee i invoke, plumed serpent of the deep! ninnghizhidda! open! open the gate that i may enter! ninnghizhidda, spirit of the deep, watcher of the gate, remember! in the name of our father, enk

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

itioner himself to the utmost peril. if he claims a sovereignty over nature, it is a constitutional sovereignty rigorously limited in its scope and exercised in exact conformity with ancient usage. thus the analogy between the magical and the scientific conceptions of the world is close. in both of them the succession of events is perfectly regular and certain, being determined by immutable laws, the operation of which can be foreseen and calculated precisely; the elements of caprice, of chance, and of accident are banished from the course of nature. both of them open up a seemingly boundless vista of possibilities to him who knows the causes of things and can touch the secret springs that set in motion the vast and intricate mechanism of the world. hence the strong attraction which magic

of the oath. xv of the invocation. xvi (2) of the charge to the spirit: with some account of the constrains and curses occasionally necessary. xvii of the license to depart. xviii of clairvoyance: and of the body of light, its powers and its development. also concerning divinations. xix of dramatic rituals. xx of the eucharist: and of the art of alchemy. xxi of black magick: of the main types of the operations of magick art: and of the powers of the sphinx. xxvii chapter 0 the magical theory of the universe there are three main theories of the universe; dualism, monism and nihilism. it is impossible to enter into a discussion of their relative merits in a popular manual of this sort. they may be studied in erdmann's "history of philosophy" and similar treatises. all are reconciled and uni

ion, neuter objects are treated as feminine on account of their superficial resemblance in passivity and inertness with the unfertilized female. but the female produces life by the intervention of the male, while the neuter does so only when impregnated by spirit. thus we find the feminine ama, becoming aima<fertility, of bn, the son, through the operation of the phallic yod, while alim, the congress of dead elements, only fructifies by the brooding of spirit. this being so, how can we describe alim as containing a magical formula? inquiry discloses the fact that this formula is of a very special kind. the word adds up to 81, which is a number of the moon. it is thus the formula of witchcraft, which is under hecate<crowley "orp

nature, ruined by "a, apophis the destroyer, and restored to life by the redeemer osiris<father, o the mother, a the child- and yet another, in which i.a.o. are all fathers of different kinds balanced by h.h.h, 3 mothers, to complete the universe. in a third, the true formula of the beast 666, i and o are the opposites which form the field for the operation of a. but this is a higher matter unsuited for this elementary handbook. see, however, liber samekh, point ii, section j> the same idea is expressed by the rosicrucian formula of the trinity "ex deo nascimur. in jesu morimur per spiritum sanctum reviviscimus" this is also identical with the word lux, l.v.x, which is formed by the arms of a cross. it is this formula which is implied i

ther problem is to separate a particular force from the macrocosm, just as a savage might hew out a flint axe from the deposits in a chalk cliff. similarly, an operation of jupiter will be of the nature of the equilibration of him with venus. its graphic formula will be 7 degree= 4square, and there will be a word in which the character of this operation is described, just as abrahadabra describes the operation of the great work. it may be stated without unfairness, as a rough general principle, that the farther from original equality are the two sides of the equation, the more difficult is the operation to perform. thus, to take the case of the personal operation symbolized by the grades, it is harder to become a neophyte, 1 degree= 10square, than to pass from that grade to zelator, 2 degr

y with the lips so shaped as to modify the sound from a to o (or u, to the closed lips, when it becomes m. symbolically, this announces the course of nature as proceeding from free and formless creation through controlled and formed preservation to the silence of destruction. the three sounds are harmonized into one; and thus the word represents the hindu trinity of brahma, vishnu, and shiva; and the operations in the universe of their triune energy. it is thus the formula of a manvantara, or period of manifested existence, which alternates with a pralaya, during which creation is latent. analysed qabalistically, the word is found to possess similar properties. a is the negative, and also the unity which concentrates it into a positive form. a is the holy spirit who begets god in flesh upo

and on the square of hod (which is naturally dominated by geburah) would be a madness which only a formula of the very highest magick could counteract. certain positions, however, such as tiphareth<<tiphareth is hardly "dominated" even by kether. it is the son rather than the servant, are so sympathetic to the magus himself that he may use them without reference to the nature of the spirit, or of the operation; unless he requires an exceptionally precise spirit free of all extraneous elements, or one whose nature is difficulty compatible with tiphareth. to show how these positions may be used in conjunction with the spirals, suppose that you are invoking hathor, goddess of love, to descend upon the altar. standing on the square of netzach you will make your invocation to her, and then danc

until it fulfils itself, by "love under will, in its counterpart in the macrocosm. to separate oneself from others is to destroy oneself; the way to realize and to extend oneself is to lose that self- its sense of separateness- in the other. thus: child plus food: this does not preserve one at the expense of the other; it "destroys" or rather changes both in order to fulfil both in the result of the operation- a grown man. it is in fact impossible to preserve anything as it is by positive action upon it. its integrity demands inaction; and inaction, resistance to change, is stagnation, death and dissolution due to the internal putrefaction of the starved elements- 100 chapter xiii of the banishings: and of the purifications. cleanliness is next to godliness, and had better come first. pur

thou wilt shall be the whole of the law "what is thy will "it is my will to eat and drink "to what end "that my body may be fortified thereby "to what end "that i may accomplish the great work "love is the law, love under will "fall to" this may be adapted as a monologue. one may also add the inquiry "what is the great work" and answer appropriately, when it seems useful to specify the nature of the operation in progress at the time. the point is to seize every occasion of bringing every available force to bear upon the objective of the assault. it does not matter what the force is (by any standard of judgment) so long as it plays its proper part in securing the success of the general purpose. thus, even laziness may be used to increase our indifference to interfering impulses, or envy to

magick in a strictly scientific spirit, as well as, deprived of the guidance of antiquity, we may. what is a magical operation? it may be defined as any event in nature which is brought to pass by will. we must not exclude potato-growing or banking from our definition. 107 let us take a very simple example of a magical act: that of a man blowing his nose. what are the conditions of the success of the operation? firstly, that the man's will should be to blow his nose; secondly, that he should have a nose capable of being blown; thirdly, that he should have at command an apparatus capable of expressing his spiritual will in terms of material force, and applying that force to the object which he desires to affect. his will may be as strong and concentrated as that of jupiter, and his nose may

ALEISTER CROWLEY MAGICK WITHOUT TEARS

t not you need to accomplish your miracle. as you know, a very great many desirable objects can be attained by the use of the talismans in the greater and lesser keys of solomon the king; also in pietro di abano and the dubious fourth book of cornelius agrippa. you must on no account attempt to use the squares given in the book of the sacred magic of abramelin the mage until you have succeeded in the operation. more, unless you mean to perform it, and are prepared to go to any length to do so, you are a fool to have the book in your possession at all. those squares are liable to get loose and do things on their own initiative; and you won't like it. the late philip haseltine, a young composer of genius, used one of these squares to get his wife to return to him. he engraved it neatly on hi

a fact of profane psychology, that if you funk a fence, it is harder next time. if the boy falls off the pony, put him on again at once: if the young airman crashes, send him up again without a minute's avoidable delay. if you don't, their nerve is liable to break for good and all. i am not saying that this policy is invariably successful; your judgment may have misled you as to the necessity of the operation which loomed so large at the moment. and so on; plenty of room for blunders! magic without tears get any book for free on: www.abika.com 231 but it is a thousand times better to make every kind of mistake than to slide into the habit of hesitation, of uncertainty, of indecision. 7 for one thing, you acquire also the habit of dishonourable failure; and you very soon convince yourself

e knowledge of form. for this mathematics is as it were the last veil before the image of truth, so that there is no way better than our holy qabalah, which analyseth all things soever, and reduceth them to pure number; and thus their natures being no longer coloured magic without tears get any book for free on: www.abika.com 253 and confused, they may be regulated and formulated in simplicity by the operation of pure reason, to their great comfort in the work of our transcendental art, whereby the many become one. sequitur (2) classica my son, neglect not in any wise the study of the writings of antiquity, and that in the original language. for by this thou shalt discover the history of the structure of thy mind, that is, its nature regarded as the last term in a sequence of causes and ef

ALEISTER CROWLEY MEDITATION

e, and the spirit in the triangle; so the magician is in the triangle with respect to his own god> 82 so that which is round is to him a symbol of the influence from the higher. this circle symbolizes the infinite, as every cross or tau represents the finite. that which is four square shows the finite fixed into itself; for this reason the altar is foursquare. it is the solid basis from which all the operation proceeds. one form<form. a better is given in the illustration> of the magical cup has a sphere beneath the bowl, and is supported upon a conical base. this cup (crescent, sphere, cone) represents the three principles of the moon, the sun, and fire, the three principles which, according to the hindus, have course in the body<
he great fault of modern education- a child is stuffed with facts, and no attempt is made to explain their connection and bearing. the result is that even the facts themselves are soon forgotten. any first-rate mind is insulted and irritated by such treatment, and any first-rate memory is in danger of being spoilt by it. no two ideas have any real meaning until they are harmonized in a third, and the operation is only perfect when these ideas are contradictory. this is the essence of the hegelian logic. the magick cup, as was shown above, is also the flower. it is the lotus which opens to the sun, and which collects the dew. this lotus is in the hand of isis the great mother. it is a symbol similar to the cup in the hand of our lady babalon. there are also the lotuses in the human body, ac

he god of welshmen or thieves "my house" is of course equivalent to "my magick circle" note that beth, the letter of mercury and "the magus" means "a house" the beef is a symbol of the bull, apis the redeemer. this is therefore that which is written "oh my god, disguise thy glory! come as a thief, and let us steal away the sacraments" in the following verse we find that taffy is "in bed" owing to the operation of the sacrament. the great task of the alchemist has been accomplished; the mercury is fixed. one can then take the holy dagger, and separate the caput mortuum from the elixir. some alchemists believe that the beef represents that dense physical substance which is imbibed by mercury for his fixation; but here as always we should prefer the more spiritual interpretation. bye, baby bu

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

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

d none; and create, in the manner shortly to be described, a new finite. this finite will evidently be an expression of the particular mood of its father and mother at the moment of its conception. obviously, this "child" cannot add to the universe; it is therefore inevitably twin (horus and harpocrates, osiris and typhon, jesus and barabbas) in nature, formed of equal and opposite elements. when the operation is mystical in character, the "child" does not appear at all in this manifested form as two, but as naught. in the consciousness of the adept, this is called samadhi. he has united himself with, and lost himself in, nuit. when the "child" appears as two, it is magick, as the other is mysticism. this is the essential difference between these arts. al i,15 "now ye shall know that the c

bly the higher meaning is still attributed to will. the new comment the first paragraph is a general statement or definition of sin or error. anything soever that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad. sin is impurity<sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resist the operation of the reversion to naught "the wages of sin is death" for life is a continual harmonious and natural change. see liber 418 and liber aleph. sin (see skeat's ety. dict) is connected with the root "es, to be. this throws a new light on the passage. sin is restriction, that is, it is 'being' as opposed to 'becoming. the fundamental idea of wrong is the static as opposed to the dynamic

was the apprehension of those willed changes or transmutations of the mind which lead into truth, being as ladders unto heaven, or so i called them at that time, seeking for a phrase to admonish the scribe that attended on my words, to grave a balustre upon the stele of my working. but i make effort in vein, o my son, to record this matter in detail; for it is the quality of the grass to quicken the operation of thought it may be a thousandfold, and moreover to figure each step in images complex and overpowering in beauty, so that one hath not time wherein to conceive, much less to utter, any word for a name of any one of them. also, such was the multiplicity of these ladders, and their equivalence, that the memory holdeth no more any one of them, but only a certain comprehension of the m

ter of the temple balancing all things arose; his stature was above the heaven and below earth and hell. a open unmodulated breath (ah- against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were* j like soft g- the master flamed forth as a star and set a guard of water in every abyss. w when distinct from u represents the operation of choice 'u" does this to some extent (will, word, way- also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. o the breath concentrated and directed. as to i as magic is to mysticism- likewise also did certain sons and daughters of hermes and of aphrodite, more openly g (hard) opening as if to devour (soft- but the enemy confused

, the gateway of eternal life. she is sakti, the teh, the magical door between the tao and the manifested world. the great obstacle than is if that door be locked up. therefore our lady must be symbolized as an whore (note daleth, the door= venus. the dove; free flowing; all this is linked up in the symbol. clearly, at last, the enemy is this shutting up of things. shutting the door is preventing the operation of change, i.e. of love. the objection to calypso, circe, armida, kundry, and co. is that one is liable to be shut up in their gardens. the whole of the book of the dead is a device for opening the closed vehicles, and enabling the osiris to go in and out at his pleasure. on the other hand, there seems to be a sealing up, for a definite period, in order to allow the change to proceed

ALEISTER CROWLEY THE SWORD OF SONG

trouble. this being true for the ordinary universe, that all sense-impressions are dependent on changes in the brain* we must include illusions, which are after all sense-impressions as much as realities are, in the class of phenomena dependent on brain-changes. magical phenomna, however, come under a special sub-class, since they are willed, and their cause is the series of real phenomena called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is

(2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic, and i conceive that the apology is ample, so far as the effects refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our book goetia

painful. though i am not conscious of the individual pain of the countless deaths involved in this my act of writin, it may be there. and what i call fatigue may be the echo in my central consciousness of the 3 see prof. rhys davids on the jataka. science and buddhism 86 shriek of a peripheral anguish. here we leave the domain of fact; but at least as far our knowledge extends, all or nearly all the operations of nature are vanity and vexation of spirit. consider food, the desire for which periodically arises in all conscious beings.1 the existence of these desires, or rather necessities, which i realise to be mine, is unpleasant. it is this desire inherent in me for continued consciousness that is responsible for it all, and this leads us to the third noble truth (3) sorrow s ceasing. th

ALEISTER CROWLEY EQUINOX EQ I 1 2

r of human 9 bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. the whole formulating the ankh the key of life! i gave moreover the signs of the grades from 0 0 to 7

; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. oct. i."the first day" at eight o'clock i rose from sleep and putting on my robe, began a little to meditate. for several reasons the journey and business of the day before, etc. etc. i did not feel fresh. but forcing myself a little i rose 11 and went out to the caf du d me where i took coffee and a biroche, after buying an exercise book in which to write this recor

not feel fresh. but forcing myself a little i rose 11 and went out to the caf du d me where i took coffee and a biroche, after buying an exercise book in which to write this record. this was about 8.45; and now (10.10) i have written thus far.[including the prologue, but not the preface. ed. 10.45. i have driven over to the hammam through the beautiful sunshine, meditating upon the discipline of the operation. it seems only necessary to cut off definitely dispersive things, aimless chatter and such; for the operation itself will guide one, leading to disgust for too much food and so on. it there by upon my limbs any chain that requires a definite effort to break it, perhaps sleep is that chain. but we shall see "solvitur""ambulando. if any asceticism be desirable later on, true wariness w

y are the small size, half the big squares. 7.50. have smoked a pipe to show that i'm not in a hurry. 8.5. hanged man with mantra in visuddhi. thought i had been much longer. at one point the spirit began to move how the devil else can i express it? the consciousness seemed to flow, instead of pattering. is "that" clear? one should here note that there may perhaps be some essential difference in the operation of the moslem and hindu mantrams. the latter boom; the former ripple. i have never tried the former at all seriously until now. 23 8.10-"m me jeu" no good at all. think i'll get up and have 8.32. a turker. 9.0. am up, having read my letters. continuing mantra all the time in a more or less conscious way. 9.25. wrote my letters and started out. 10.38. have reached the caf de la paix

hrough the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all things and endured all things! the first operation of ritual dclxxi is the preparation of the place. there are two forces; that of death and that of natural life. death begins the operation by a knock, to which life answers. then death, banishing all forces external to the operation, declares the speech in the silence. both officers go from their thrones and form the base of a triangle whose apex is the east. they invoke the divine word, and then death slays with the knife, and embalms with the oil, his sister life. life, thus prepared, invokes, at the summons of death

which life answers. then death, banishing all forces external to the operation, declares the speech in the silence. both officers go from their thrones and form the base of a triangle whose apex is the east. they invoke the divine word, and then death slays with the knife, and embalms with the oil, his sister life. life, thus prepared, invokes, at the summons of death, 36 the forces necessary to the operation. the word takes its station in the east and the officers salute it both by speech and silence in their signs; and they pronounce the secret word of power that riseth from the silence and returneth thereunto. all this they affirm; and in affirming the triangular base of the pyramid, find that they have mysteriously affirmed the apex thereof whose name is ecstasy. this also is sealed b

during a lunch of 12 oysters, c pes bordelaise, tarte aux c rises, caf noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the egyptian language. i don't think very well. time must show: also experience. i'd recite tennyson if i thought it would give samadhi! now more mantra, though by the lord i'm getting sick of it. 1.40. it occurs to me, now that i am seeing my way in the operation a little more clearly, that one might consider the first day as osiris slain the second as that of the mourning of isis the third as that of the triumph of apophis v, and to-day that of osiris risen x; these four days being perfect in themselves as a 5 6 operation (or possibly with one or two more 41 to recapitulate l.v.x. lux, the light of the cross) thence one might proceed to s

urs perfect sleep. 56 11.30. have been walks with the mantra arranging for and modelling a "saddle" whereby to get asana really steady and easy; also for some photographs illustrating some of the more absurd positions, for the instruction of my devotees. i must now copy out the new ritual. this, you will readily perceive, is all wrong. theoretically, everything should be ready by the beginning of the operation; and one should simply do it and be done with it. but this is a very shallow view. one never knows what may be required;"i.e. a beginner like myself doesn't. further, one cannot write an effective ritual till one is already in a fairly exalted state and so on. we must just do the best we can, now as always. 2.0. i have been concentrating solely on the revision and copying of the rit

verlasting yea and amen: thou canst not give up, for i will bring thee through. yet here i lie, stripped of all magic force, doubting my own peace and faith, farther from adonai than ever before and yet and yet do i not know that every error is a necessary step in the path? the longest way round is the shortest way home. but it is disgusting! there's a grim humour in it, too. the real devil of the operation must be sitting with sardonic grin upon his face, enjoying my perplexity for that dweller-of-the-threshold-thought was not as dead as i supposed; as i write he comes again and again, urging me to quit the path, to abandon the unequal contest. luckily, friend dweller, you prove too much! your anxiety shows me that i am not as far from attainment as my own feelings would have me think

ALEISTER CROWLEY EQUINOX EQ I 2 2

tions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation fo

f the ceremony is directed to the strengthening of its action. and as this badge is place upon him, it is as though the two great goddesses, isis and nephthys, in the places of the columns, stretched forth their wings over the form of osiris to restore him again unto life. the mystic circumambulation then followeth in the path of light to represent the rising of the light in the candidate through the operation of self-sacrifice; as he passeth the throne of the east, the red cavalry cross is astrally formulated above the astral white triangle of the three upon his forehead; so that so long as he belongeth unto the order he may have that potent and sublime symbol as a link with his higher self, and as an aid in his search for the forces of the light divine for ever, if he only "will it" but

as actually travelled, and not trust to his own intuitions in an unknown land, for, if he do so, he will almost of a certainty be led astray, and obsession may take the place of illumination, and failure that of success. between the grades 4= 7 and 5= 6 seven months had to elapse, and during this time we find p. busily travelling the british isles searching for a suitable house wherein to perform the operation of abramelin the mage, which ever since the previous autumn had engaged his attention. in the month of may he had met d. d. c. f. 7= 4, official head of the order of the golden dawn. but he was still bent on carrying out the operation of abramelin, and journeyed to and fro all over the country endeavouring to discover a suitable dwelling for the necessary retirement. thus it came abo

ALEISTER CROWLEY EQUINOX EQ I 2 3

y any means. his temples are already crowned with the grey silver of at least fifty years and his nose with the carmine of many gallons. but his remarkable acuteness renders him extremely valuable. when i opened my mind to him he simply lifted his eyes at me with a shrewd look and smiled gently with the smile of the wise. i told him the story of the meeting with my kidnapper; and explained to him the operation i had to go through before i could fit the coffin of lofty thoughts. with the exception of the secret of the eight compartments, i opened my very soul to that worthy successor. he must possess a keen sense of humour; for he began gently, and dry-humour-like, telling me a quite different story. his smile, of course, showed that the was only trying to entertain me. according to his ver

ALEISTER CROWLEY EQUINOX EQ I 2

magine his own figure (preferably robed in the proper magical garments and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him. 3. let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will usually be the great difficulty of the operation. 4. let him then cause that imagined figure to rise in the air to a great height above the earth. 5. let him then stop and look about him (it is sometimes difficult to open the eyes) 6. probably he will see figures approaching him, or become conscious of a landscape. let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously ta

ALEISTER CROWLEY EQUINOX EQ I 3 2

. this sigil is in the midst of a circular formation of eight hebrew letters. in clockwise sequence from the top: hb:yod hb:yod hb:heh hb:koph hb:vau hb:dalet hb:heh hb:aleph. these letters accordingly form the words jehovah in a greek cross and achad on the diagonals "he is one. in the name of god let there be light unto the void a restriction "soror s.s.d.d. altered frater i.a.'s ritual, making the operation to "form a link between thoth and the magus. this is absurd; the correct way "is as here given, in which the link is formed between the spirit and the "magus" 170 "considerations" to be performed on the day and in the hour of mercury: the evocation itself commencing in the magical hour of tafrac, under the dominion of the great angel of mercury hb:lamed hb:aleph hb:peh hb:resh. on we

the magus of art: and he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things us

pray thou for us, that we may be made one! unto god the vast one let thy prayer ascend [the magician shall kneel down and say] unto thee, sole wise, sole mighty, sole merciful one, be the praise and the glory for ever and ever! who hast permitted me to glean in thy field! to gather a spark of thine unutterable light! to form two mighty beings from the spheres of thy dominion! to make them one by the operation of thy divine wisdom! grant that this eagle kerub in the sphere of jupiter may be indeed mighty on the earth! to heal the sick, to strengthen the infirm, to quiet the pain of mortal men! grant that this work be unto it for a salvation, and a very invocation of thy light divine, and a very link with the immortal soul of man! let it be pure and strong, that at last it may attain even u

rtly after the ceremony of adeptus minor, p. returned to his fastness to carry out the great magical operation of abramelin the mage, the preliminary preparations of which he had for so long now been setting in order. unfortunately we have but scanty information of p.'s daily life during these days, and all that is recorded is to be found in a small book of some twenty pages entitled "the book of the operation of the sacred magic of abramelin the mage (being the account of the events of my life, with notes on the operation by p, an humble aspirant thereto" this slight volume commences with "the oath of the beginning" after which it is roughly divided into three parts. the first deals with the events of his life between the beginning of november 1899 and the end of february 1900; the second

some are difficult to carry out, there is always a reason for them, and they are not merely placed in the way as tests of the worker's skill. the whole operation is so lucidly dealt with in mr. macgregor mathers' translation,32 that it would be but a waste of time and space to enter into it fully, and the following consists of but the briefest summary, only intended to give the reader an idea of the operation, and in no way meant as a basis for him to work on. abramelin having first carefully warned his readers against impostors, lays down that the chief thing to be considered is "whether ye be in good health, because the body being feeble and unhealthy, it is subject to divers infirmities 240 whence at length result impatience and want of 32 weh note: actually mathers probably did not tr

enal in paris and claims to have translated that into english, adding copious notes on hebrew and greek names. in fact, there is an english and a hebrew version in the british museum, a place mathers frequented. mathers also claimed to have translated the greater and lesser keys of solomon, and the manuscripts he cites are in the british museum, in elizabethan english! power to operate and pursue the operation; and a sick man can neither be clean and pure, nor enjoy solitude; and in such a case it is better to cease."33 the true and best time of commencing this operation is the first day after the celebration of the feasts of easter at about the time of the vernal equinox. the time necessary for the working is six months, so that should it be commenced on march 22, it would end on septembe

ty returned to england; and by means of the codselim symbol journeyed to d, and from thence to t. here he received a letter from i.a. warning him of very grave danger. p. thereupon invoked heru-pa-kraatist and cast himself upon the providence of god "that he may give his angels charge over me, to keep me in all my ways. so mote it be" thus far the events which carry us down to the commencement of the operation, which begins with""the oath of the beginning" i, p, frater ordinis rosae rubeae et aureae crucis, a lord of the paths in the portal of the vault of the adepts, a 5= 6 of the order of the golden dawn; and an humble servant of the christ of god; do this day spiritually bind myself anew" by the sword of vengeance: by the powers of the elements: by the cross of suffering: 247 that i wil

of the elements: by the cross of suffering: 247 that i will devote myself to the great work: the obtaining of communion with my own higher and divine genius (called the guardian angel) by means of the prescribed course: and that i will use any power so obtained unto the redemption of the universe. so help me the lord of the universe and mine own higher soul! let us now turn to "the obligation of the operation" i, p, in the presence of the lord of the universe, and of all powers divine and angelic, do spiritually bind myself, even as i am now physically bound unto the cross of suffering (1) to unite my consciousness with the divine, as i may be permitted and aided by the gods who live for ever, the aeons of infinite years, that, being lost in the limitless light, it may find itself: to the

ght: the light that redeemeth the material world! so i returned: having difficulty to find the earth. but i called on s.r.m.d. and v.n.r. who were glad to see me; and returned into the body: to waste the night in gibing at a foolish medico (it is worth noting here how very much more coherent this vision is than the first ones we have had occasion to mention) so far the second part of the "book of the operation" the third part of this book, which consists but of two pages, begins obscurely enough "heard this evening from d.d.49 second order apparently mad" however, this information which, from the following, we gauge to be connected with the dead sea apple schism which had for some time been ripening amongst the members of the order of the golden dawn, was considered sufficiently important

connected with the dead sea apple schism which had for some time been ripening amongst the members of the order of the golden dawn, was considered sufficiently important by p. for him to offer his services to g. h. frater d.d.c.f, who was then in paris. about a week later p. writes "d.d.c.f. accepts my services, therefore do i rejoice, that my sacrifice is accepted. therefore do i again postpone the operation of abramelin the mage, having by god's grace formulated even in this a new link with the higher, and gained a new weapon against the great princes of the evil of the world. amen" 251 thus ends the "book of the operation" but on the back of the last page there is a note from which we gather the following. that p. journeyed from london to paris (evidently shortly after his letter to d

ALEISTER CROWLEY EQUINOX EQ I 3

s warm with the low melody of the sacred bird sobbing his soul out to the waiting wood, and over all a hush d voice is heard: this place is consecrate to love in solitude. arthur f. grimble 131 the temple of solomon the king a. a. publication in class b. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius book ii. continued the sorcerer before we can discuss the operation of the sacred magic of abramelin, commenced by p. in the autumn of 1899, it is first necessary that we should briefly explain the meaning and value of ceremonial magic; and secondly, by somewhat retracing our footsteps, disclose to the reader the various methods and workings p. had undertaken before he set out to accomplish this supreme one. for over a year now he had been living "pe

n* this being true for the ordinary universe, that all sense-impressions are dependent on changes in the brain, we must include illusions, which are after all sense-impressions as much as "realities" are, in the class of "phenomena dependent on brain-changes" magical phenomena, however, come under a special sub-class, since they are willed, and their cause is the series of "real" phenomena called the operations of ceremonial magic. these consist of (1 "sight" the circle, square, triangle, vessels, lamps, robes, implements &c (2 "sound" the invocations (3 "smell" the perfumes (4 "taste" the sacraments (5 "touch" as under (1. the circle &c (6 "mind" the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their su

"sound" the invocations (3 "smell" the perfumes (4 "taste" the sacraments (5 "touch" as under (1. the circle &c (6 "mind" the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. the projection back into the phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic; and i conceive that the apology is ample, so far as the "effects" refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other.7 6 "doctrine and ritual of magic" p. 196. 7 "goetia" pp. 1

esenting the candidate. the consecration, or baptism by water and fire of the sigil then takes place: and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a "good" spirit the sigil is now to be placed "within "the white triangle" the magician places his left hand upon it, raises in his right hand the magical impleme

to interrupt the process, then let him stop at that point, veil and re-cord the sigil if it have been unbound or uncovered, recite a licence to depart or banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram.9 thus only may he in comparative safety quit the circle. hb:heh book ii consecration of talismans production of natural phenomena a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesma; the material basis. 9 see "liber o" the equinox, vol. i, no. 2. e. in telesmata, the selection of the matter to form a telesma, the preparation and arrangement of the place: the forming of the body of the telesma. in natural 155 phenomena, the preparation of the operation, the formation

of fire, a pentacle, or the like. f. the invocation of the highest divine forces; winding a cord thrice round the telesma or material basis; covering the same with a black veil and initiating the blind force therein; naming aloud the "purpose" of the telesma or operation. g. the telesma or material basis is now placed towards the west, and duly consecrated with water and with fire. the purpose of the operation and the effect intended to be produced is then to be rehearsed in a loud and clear voice. h. placing the telesma or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it "will" be attained: and the reason thereof. i. announcement aloud that all is prepared and in readiness either for the charging of the telesma, or for the commence

ation and the effect intended to be produced is then to be rehearsed in a loud and clear voice. h. placing the telesma or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it "will" be attained: and the reason thereof. i. announcement aloud that all is prepared and in readiness either for the charging of the telesma, or for the commencement of the operation to induce the natural phenomenon. place a good telesma or material basis within the triangle. but a bad telesma should be placed to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the centre of the telesma for evil. j. now follow the performance of an invocation to attract the desired current to the telesma or material basis, describi

he formulation of the exact distance at which the shroud should surround the physical body; the consecration with water and fire so that their vapour may begin to form a basis for the shroud. 157 h. the beginning to formulate mentally a shroud of concealment about the operator. the affirmation aloud of the reason and object of the working. i. announcement that all is ready for the commencement of the operation. operator stands in the place of the hierophant at this stage: placing his left hand in the centre of the triangle, and holding in his right the lotus wand by the black end, in readiness to concentrate around him the shroud of darkness and mystery (n.b_ in this operation as in the two others under the dominion of hb:shin a pantacle or telesma, suitable to the matter in hand "may" be

learly to the mind the form intended to be taken: the restriction 159 and definition of this as a clear form and the actual baptism by water and by fire with the "mystic name of the adept" h. the actual invocation aloud of the form desired to be assumed, to formulate before you. the statement of the "desire" of the operator and the "reason" thereof. i. announcement aloud that all is 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, b

tion. but if the flashes do "not" appear, and if the robes of the elemental be not brilliant and flashing, then let the curcurbite stand within the white triangle for seven days: having on the right hand of the apex of the triangle a flashing tablet of the sun, and in the left hand one of the moon. let it not be moved or disturbed all those seven days; but not in the dark, save at night. then let the operation as aforementioned be repeated over the curcurbite, and this process may be repeated altogether three times if the flashing light cometh not. for without this latter the work would be useless. but if after three repetitions it still appear not, it is a sign that there hath been an error in one working; such being either in the disposition of the alchemist, or in the management of the

ALEISTER CROWLEY EQUINOX EQ I 4 2

n found him amongst the fastnesses of the north in the house he had bought in which to carry out the sacred operation of abramelin. at this point of our history, in a prefatory note to one of frater p.'s note-books, we hind him recapitulating, in the following words, the events of the last four years: in the year 1899 i came to c. house, and put everything in order with the object of carrying out the operation of abramelin the mage. i had studied ceremonial magic, and had obtained very remarkable success. my gods were those of egypt, interpreted on lines closely akin to those of greece. in philosophy i was a realist of the qabalistic school. in 1900 i left england for mexico, and later the far east, ceylon, india, burma, baltistan, egypt and france. it is idle here to detail the correspond

path of research, on the only lines i can now approve of, remains the one path possible for me to tread. on the 11th of june p. records that he moved his bed into the temple that he had constructed at c. house, for convenience of more absolute retirement. in this temple he was afflicted by dreams and visions of the most appalling abramelin devils, which had evidently clung to the spot ever since the operations of february 1900. on the night of the 16th of june he began to practise mahasatipatthana,275 274 till 1906. the theory of the great white brotherhood, as set forth in the story called "the blossom and the fruit" by miss mabel collins. 275 the practice of mahasipatthana is explained by mr. a. crowley in his "science and buddhism" very fully. briefly: in this mediation the mind is not

ALEISTER CROWLEY EQUINOX EQ I 4

g me as thy supreme goal.39 these last two verses are taken from "the yoga of the kingly science and the kingly secret; and if put into slightly different language might easily be mistaken for a passage out of "the book of the sacred magic" not so, however, the first, which is taken from "the yoga by the s khya" and which is reminiscent of the quietism of molinos and madam de guyon rather than of the operations of a ceremonial magician. and it was just this quietism 35 "shiva sanhita" chap. 1. 36 besides these, there are several lesser known yogas, for the most part variant of the above such as: asht nga, laya, and t raka. see "hatha-yoga pradipika" p. iii. 37 the "bhagavad-g ta" fifth discourse, 2-5. 38 "ibid" second discourse, 53. 39 "ibid" ninth discourse, 27, 34. that p. as yet had nev

a sanhita" chap. v. the seed in each case is the mantra. 46 the absolute. 47 n rada s tra. translated by t. sturdy. also see the works of bhagavan ramanuja, bhagavan vyasa, prahlada, and more particularly vivek nanda's "bhakti yoga" bhakta yoga is divided into two main divisions (1) the preparatory, known as "gauni (2) the devotional, known as "par" thus it very closely resembles, even in detail, the operation of abramelin, in which the aspirant, having thoroughly prepared himself, devotes himself to the invocation of his holy guardian angel. 1. will now explain love. 2. its nature is extreme devotion to some one. 3. love is immortal. 4. obtaining it man becomes perfect, becomes immortal, becomes satisfied. 5. and obtaining it he desires nothing, grieves not, hates not, does not delight, m

n francisco. 115 175 the elemental tablets of dr. dee; see diagrams in "the vision and the voice" 176 ideas for mental concentration. concentration on scarlet sphere in tiphereth. let it slowly rise into da th and darken, after which into kether and be a white brilliance; thence fling it flashing, or bring it down and keep it in tiphereth. at this city, on the first of may, he solemnly began anew the operations of the great work, and bought a steel rod for a wand, and tools to work it. on the second he bought gold, silver, and a jewel wherewith to make a crown; and on the third set sail for japan. during the voyage the following practices have been recorded: may 4th. prithivi-apas.177 45 m. also went on an astral journey to japan. in which i found myself crossing great quantities of coral

ALEXANDRIAN BOOK OF SHADOWS OCCULT

e aspirant and to help build up the atmosphere which is necessary for suggestibility. myrrh, gum mastic, aromatic rush roots, cinnamon bark, musk, juniper, sandalwood and ambergris, in combination, are all good, but the best of all is patchouli. the circle being formed, and everything properly prepared, the aspirant should first bind and take his tutor into the circle, invoke suitable spirits for the operation, dance round till giddy, meanwhile invoking and announcing the object of the work, then he should use the flagellum. then the tutor should in turn bind the aspirant- but very lightly, so as not to cause discomfort- but enough to retard the blood slightly. again they should dance round, then at the altar the tutor should use the flagellum with light, steady, slow and monotonous stroke

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

n of the soul as it shows forth in the form of that elusive something which brings about the synthesis of matter. as the two merge by means of this active energising factor, that which is termed consciousness appears.15(14) as the merging proceeds and the fires become more and more synthesised, that totality of manifestation which we regard as a conscious existence becomes ever more perfected. d. the operation of this fire under the law of attraction. e. the subsequent result in the spiral-cyclic movement which we call, within the system, solar evolution, but which (from the standpoint of a cosmos) is the approximation of our system to its central point. this must be considered from the standpoint of time.16(15) the third fire deals with: a. the evolution of spirit. practically nothing can

fully that which is the spiritual factor lying behind the conscious soul. iii. the wise student will also ponder well the words "the mystery of electricity" which is the mystery surrounding that process which is responsible for the production of light and therefore of vibration itself. we have concerned ourselves in the other two sections primarily with effects, with the results produced through the operation of the subjective side of nature (that alone which the occultist considers and works with) and the consequent production of objective manifestation. now we arrive at the realisation that there is a cause lying behind that which has hitherto itself been regarded as a cause, for we discover that behind all subjective phenomena there lies an essentially spiritual incentive. this incenti

reduced to ashes" kaivalyanavanita, part i, 98. copied from the theosophist, vol. viii. 123 39: forms. the atharva veda, as the summation, instructs us in the principles which equally underlie the methods of the world-process, and of the atom-process a world in miniature. whether 'world-process' or 'atom-process' depends on the speaker and his point of view. as every mantra of this veda reflects the operations of the world-process, so does it reveal to us cognition within cognition, memory within memory, power within power, world within world, fact within fact, action within action, duty within duty, sin within sin, individuality within individuality, ascending and descending from every point in space, endlessly, ceaselessly. atoms make up molecules, molecules compounds, compounds cells

g action; he is therefore called the kamal-asana, the lotus-seated. the lotus, again, is said to arise from or in the navel of vishnu, because the navel of vishnu or all-knowledge is necessary desire, the primal form of which, as embodied in the veda-text, is: may i be born forth (as multitudinous progeny. from such central and essential desire, the will to live, arises the whole of becoming, all the operations, all the whirls and whorls, of change and manifestation, which make up life. in such becoming dwells brahma, and from him and by him, i.e, by incessant activity, arises and manifests the- 829- a treatise on cosmic fire copyright 1998 lucis trust organised world, the trib huvanam, the triple world. because first manifested, therefore is brahma named the first of the gods; by action i

world. because first manifested, therefore is brahma named the first of the gods; by action is manifestation, and he is the actor; and because actor, therefore is he also sometimes called the preserver or protector of the world; for he who makes a thing desires also the maintenance and preservation of his handiwork, and, moreover, by the making of the thing supplies the basis and opportunity for the operation of preservation, which, in strictness, of course, belong to vishnu" pranava-vada, pp. 84, 311. 290 25: s. d, i, 56, 73, 74. 291 26: s. d, i, 251; ii, 626. 292 27: s. d, ii, 519, 520, 521. 293 28: s. d, i, 214, 449; ii, 223. 294 29: s. d, i, 42-46. 295 30: the three vestures "the stream is crossed 'tis true thou hast a right to dharmakaya vesture; but sambhogakaya is greater than a ni

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

professor of zen buddhism at the buddhist college at kyoto, tells us about it in the following illuminating paragraphs. he tells us that it was through "supreme- 82- from intellect to intuition copyright 1998 lucis trust perfect knowledge" that the buddha arrived at the wisdom which changed him from a bodhisattva into a buddha. this knowledge is..a faculty both intellectual and spiritual, through the operation of which the soul is enabled to break the fetters of intellection. the latter is always dualistic inasmuch as it is cognisant of subject and object, but in the praj a which is exercised 'in unison with one-thought-viewing' there is no separation between knower and known, these are all viewed in one thought, and enlightenment is the outcome of this "enlightenment we can thus see is an

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

t has been the objective of all training given during the past 400 years, and from this fact you can vision the utter patience of the knowers of the race. they work slowly and with deliberation, free from any sense of speed, towards their objective, but and herein lies the immediate interest of what i have to communicate they do have a time limit. this is based upon the law of cycles. it concerns the operation of certain periods of opportunity which necessarily have their term. during these times of opportunity, forces, influences, and energies are temporarily at work, and of these the masters seek to make use. looking ahead, during the conclave to which i have made reference, the assembled servers of the race noted the future coming in of the aquarian age, with its distinctive energies an

vine storehouse but not for himself, only for those he seeks to help. as centres of force the hands play a most potent part, and one that is little understood. it is an occult fact that the hands of a disciple (once he has acquired that acquisitiveness which is based on unselfish group work) become transmitters of spiritual energy. the "laying on of hands" is no idle phrase nor confined solely to the operations of the episcopate of any faith. the occult laying on of hands can be studied in four aspects: 1. in healing. in this case the force which flows through the hands comes from a dual source and via two etheric centres, the spleen and the heart. 2. in the stimulation of any specific centre. the energy employed in this case comes from the base of the spine, and the throat, and must be ac

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

duces results in a lesser receiving station, the brain. this is possible through the strengthening of a man's own mental reaction by the mental reaction of others, similarly receptive. it will be found therefore that this process of communication, governed by these two laws, has always been in operation among the adepts, the initiates and the senior disciples who are in physical plane bodies. now the operation of this process is to be extended and steadily developed by the emerging group of mystics and world servers who constitute, in embryo, the world saviour. only those who know something of the meaning of concentration and meditation and who can hold the mind steady in the light will be able to understand the first law and comprehend that interplay of thought-directed energies which fin

ALICE BAILEY THE LABOURS OF HERCULES

ength the mount of transfiguration and of illumination is attained. the hidden mysteries and the forces, latent in human beings, need to be discovered and require to be utilized in a divine manner and in line with divine purpose, intelligently apprehended. when they have thus been utilized, the disciple finds himself en rapport with the universal and similar divine energies and powers, underlying the operations of the natural world. thus he becomes a worker under the plan of evolution and a cooperator with that great "cloud of witnesses, who through the power of their onlooking, and the result of their attainment, constitute the thrones, principalities and powers through the medium of which the one life guides all creation onward to a glorious consummation. such is the goal towards which h

BASIL VALENTINE TWELVE KEYS

everything is restored to life, the trees and herbs put forth buds, leaves, and blossoms, the hibernating animals creep forth from twelve keys of basil valentine 49 of 95 their hiding places, the plants give out a sweet fragrance, and are adorned with a great variety of many coloured flowers; and the summer carries on the work of the spring, by changing its flowers into fruit. thus, year by year, the operations of the universe are performed, until at length it shall be destroyed by its creator, and all the dwellers upon earth shall be restored by resurrection to a glorified life. then the operations of earthly nature shall cease, and the heavenly and eternal dispensation shall take its place. when the sun in the winter pursues his course far away from us, he cannot melt the deep snow. but

to vegetable life. nettles and other weeds spring up where no such seed has ever been sown. this occurs only by putrefaction. the reason is that the soil in such places is so disposed, and, as it were, impregnated, that it produces these fruits, which is a result of the properties of sidereal influence; consequently the seed is spiritually produced in the earth, and putrefies in the earth, and by the operation of the elements generates corporeal matter according to the species of nature. thus the stars and the elements may generate new spiritual, and, ultimately, new vegetable seed, by means of putrefaction. but man cannot create new seed; for it is not in his power to order the operation of the elements and the essential influences of the stars. by natural conditions, however, new plants

BLAVATSKY H P ANTHROPOGENESIS

' it is written dead rephaim, giants, or mighty primitive men, from whom 'evolution' may one day trace our present race" it is invited to do so now, now that this hint is explained quite openly; but evolutionists are as sure to[[footnote(s* this is explained by the able translator of anugita in a foot-note (p. 258) in these words "the sense appears to be this; the course of worldly life is due to the operations of the life-winds which are attached to the self, and lead to its manifestations as individual souls "vaisvanara (or vaishvanara) is a word often used to denote the self- explains nilakantha* translated by kashinath trimbak telang, m.a, bombay[[vol. 2, page] 497 traces of pre-historic strifes. decline nowadays as they did ten years ago. science and theology are against us: therefore

erstand nothing in this; and will therefore entirely miss the point of our argument, as its translators and even its editor the great oxford sanskritist, max muller, has missed the true meaning of narada's words. exoterically, all this enumeration of "life winds" means, of course, approximately, that which is surmised in the foot-notes; namely "the sense appears to be this. worldly life is due to the operations of the life-winds which are attached to the self, and lead to its manifestations as individual souls. of these the samana and vyana are controlled and held under check by[[vol. 2, page] 568 the secret doctrine. the prana and apana. the latter two are held in check and controlled by the udana, which thus controls all. and the control of this, which is the control of all five. leads t

alanx of facts now so closely arrayed "nothing" says even the materialist lefevre "can save those that have run their course. it would be necessary to extend their destined cycle. the peoples that have been most spared. hawaiians or maories, have been no less decimated than the tribes massacred or tainted by european intrusion("philosophy" p. 508) true; but is not the phenomenon here confirmed of the operation of cyclic law difficult to account for on materialist lines? whence the "destined cycle" and the order here testified to? why does this (karmic) sterility attack and root out certain races at their "appointed hour? the answer that it is due to a "mental disproportion" between the colonizing and aboriginal races is obviously evasive, since it does not explain the sudden "checks to fer

BLAVATSKY H P COSMOGENESIS

hat one of the luminaries of the modern evolutionist school, mr. a. r. wallace, when discussing the inadequacy of "natural selection" as the sole factor in the development of physical man, practically concedes the whole point here discussed. he holds that the evolution of man was directed and furthered by superior intelligences, whose agency is a necessary factor in the scheme of nature. but once the operation of these intelligences is admitted in one place, it is only a logical deduction to extend it still further. no hard and fast line can be drawn- stanza v- continued. 2. they make of him the messenger of their will (a. the dzyu becomes fohat; the swift son of the divine sons, whose sons are the lipika* runs circular errands. he is the steed, and[[footnote(s* the difference between the

such a prayer is in every case black magic of the worst kind, concealed like a demon "mr. hyde" under a sanctimonious "dr. jekyll" in human nature, evil denotes only the polarity of matter and spirit, a struggle for life between the two manifested principles in space and time, which principles are one per se, inasmuch they are rooted in the absolute. in kosmos, the equilibrium must be preserved. the operations of the two contraries produce harmony, like the centripetal and centrifugal forces, which are necessary to each other- mutually inter-dependent "in order that both should live" if one is arrested, the action of the other will become immediately self-destructive. since the personification called satan has been amply analyzed from its triple aspect- in the old testament, christian the

the white face. this is the "astral light" or demon est deus inversus- xii. the theogony of the creative gods. to thoroughly comprehend the idea underlying every ancient cosmology necessitates the study, in a comparative analysis, of all the great religions of antiquity; as it is only by this method that the root idea will be made plain. exact science- could the latter soar so high, while tracing the operations of nature to their ultimate and original sources- would call this idea the hierarchy of forces. the original, transcendental and philosophical conception was one. but as systems began to reflect with every age more and more the idiosyncracies of nations; and as the latter, after separating, settled into distinct groups, each evolving along its own national or tribal groove, the main

published without any explanations or commentary, the doctrines would never be understood even by theosophists. therefore they must be contrasted with the speculations of modern science. archaic axioms must be placed side by side with modern hypotheses and comparison left to the sagacious reader. on the question of the "seven governors" as hermes calls the "seven builders" the spirits which guide the operations of nature, the animated atoms of which are the shadows, in their world, of their primaries in the astral realms- this work will, of course, besides the men of science, have every materialist against it. but this opposition can, at most, be only temporary. people have laughed at everything and scouted every unpopular idea at first, and then ended by accepting it. materialism and scep

ich it can be safely entrusted. the truth of this assertion has, perhaps, not yet quite dawned upon the discoverer himself, since he writes that he is absolutely certain that he will accomplish all that he has promised, and will then give it out to the world; but it must dawn upon him, and at no very far distant date. and what he says in reference to his work is a good proof of it "in considering the operation of my engine, the visitor, in order to have even an approximate conception of its modus operandi, must discard all thought of engines that are operated upon the principle of pressure and exhaustion, by the expansion of steam or other analogous gas which impinges upon an abutment, such as the piston of a steam-engine. my engine has neither piston nor eccentrics, nor is there one grain

p nemesis[[footnote(s[[footnote continued from previous page] having ruled the earth once upon a time under the human form of actual living, though truly divine and god-like man. the opinion of colonel vallancey (and also of count de gobelin) that the names of the kabiri appear to be all allegorical, and to have signified no more) than an almanac of the vicissitudes of the seasons- calculated for the operations of agriculture (collect. de reb. hibern, no. 13, praef. sect. 5) is as absurd as his assertion that oeon, kronos, saturn and dagon are all one, namely, the "patriarch adam" the kabiri were the instructors of mankind in agriculture, because they were the regents over the seasons and cosmic cycles. hence it was they who regulated, as planetary spirits or "angels (messengers, the myste

BLUE EQUINOX

are in actual truth one way, the universe being itself one and one only, and its appearance as multiplicity that cardinal illusion which it is the very object of love to dissipate. liber cl 113 in the achievement of love are two principles, that of mastering, and that of yielding. but the nature of these is hard to explain, for they are subtle, and are best taught by love himself in the course of the operations. but it is to be said generally that the choice of one formula or the other is automatic, being the work of that inmost will which is alive within you. seek not then to determine consciously this decision, for herein true instinct is not liable to err. but now i end, without further words: for in our holy books are written many details of the actual practices of love. and those are

om it. the concentration acted just like a magnet, and became automatic. again, on trying to look back over this retirement, it appears as a .single state of consciousness. not as a number of events. i should really have to read my diary if i wanted to know any details in succession just now. at the end of the 10th day of this section c and the beginning of the 11th day i think the true climax of the operation took place, for he writes: oct. 11, 12:30. so did the day start and i knelt at the altar from 12 midnight until 12:28. during this time did my lord adonai begin to manifest within me, so that my being was wrapped away in bliss ineffable. and my body was filled with rapture of his coming until the cry burst from my lips .my lord and my god. there are no words to describe thee, my belo

ties, so as to secure the general study of our writings, and those authorized by us as pertaining to the new on. 5. all children and young people, although they may not be able to understand the more exalted heavens of our horoscope, may always be taught to rule their lives in accordance with the law. no efforts should be spared to bring them to this emancipation. the misery caused to children by the operation of the law of the slave-gods was, one may say, the primum mobile of our first aspiration to overthrow the old law. 6. by all manner of means shall all strive constantly to increase the power and freedom of the headquarters of the o.t.o; for thereby will come efficiency in the promulgation of the law. specific instructions for the extension of the o.t.o. are given in another epistle

BOOK T

tarted not by new creation stories but by new prayer books. i personally have no interest in writing or translating any prayer books [to welcomrabook t- the tarot comprising manuscripts n, o, p, q, r, and an unlettered theoricus adeptus minor instruction a description of the cards of the tarot with their attributions; including a method of divination by their use h r u the great angel is set over the operations of the secret wisdom "what thou seest, write in a book, and send it unto the seven abodes which be in aushiah "and i saw in the right hand of him that sate upon the throne a book, sealed with seven seals "who is worthy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace of cups is called

ot much affected by either. a method of divination by the tarot 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable name. amen. 3. hand the cards to querent, and bid him think of the question attentively, and cut. 4. take the cards as cut, and hold as for dealing "first operation" this shows the situation of the querent a

CASE PAUL F THE BOOK OF TOKENS

eth them unto thee in their relations to each other and to thyself, and enableth thee to search out the laws of their reciprocal action, know this to be identical with my superior nature. wherever this power acteth, whether in low forms or in high, i only am its source, and i the knower. not thine, but mine, is the power of attention, of observation, of discovery, of the discerning of sequence in the operation of nature. in all this, and in the power of discrimination, my superior nature worketh through thee. 8 happy art thou if thou canst grasp this truth. for then, understanding that not thy weak self, but my all-knowing mind, looketh out upon the world through thine eyes, shalt thou have faith to let me see. then shalt thou overcome the evil of thy senses. by devoting: them wholly to my

myself unto myself. this is the womb of all beings. changeless, this great deep of elemental water remaineth forever pure. because of this it possesseth the quality of stability. it holdeth all things in solution, yet its own nature remaineth ever the same. 2 mem is the murmuring of this great sea of life: and by the addition of its letters, m i m, revealeth the number ninety, which representeth the operation of yesod through the ten lights of emanation. consider this well, o israel, for as yesod is the foundation of existence. so are the waters the substance of that foundation. from water do all forms have their beginning, even as it is declared in genesis [121] t h e b o o k of t o k e n s 3 remember, also, that i, the lord, make myself manifest in a fourfold manner, and then consider w

plicit statement of the qabalistic doctrine that the life-power's self-reflection is the cause of all manifestation. the 23rd path of wisdom, assigned to the letter mem, is called "the stable intelligence. this section of the paragraph developes the ideas behind that designation. qabalists say that the stable intelligence "is the source of consistency in all the sephiroth" 2 the number 90 reveals the operation of yesod through the ten lights of emanation because 90 is 9 x 10. the number 9 is that of yesod, and 10 here signifies the ten sephiroth. yesod means "foundation, or basis. qabalists assign to this sephirah the reproductive organs of the cosmic [124] c o m m e n t on mem man. yesod is thus regarded as the focus of the selfperpetuating potencies of the life-power, and esoterically wa

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

, noted the writer "profess[ed (with the aid of a magical cow horn and certain herbs) to be able to remove the witchcraft out of [the] person bewitched" when the doctor pulls old lizards, etc, out of the horn c and asserts that he has drawn them from the sufferer [the patient] not only firmly believe[s] this to be the case, but will describe in extravagant language the feelings experienced during the operation. such healing practices were perhaps known by whites as well as blacks. the above report, written at the end of the nineteenth century, demonstrates striking similarities with a graphic description of an anglo-american healer written more than two hundred years earlier. john black magic page 34 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/20

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

t to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol representing the operation of the eternal spirit and the four elements under the divine proceedings of the letters of the name hwchy. the elements themselves in the symbol of the cross are governed by hwhy, but the letter c representing the \yhla jwr, the divine spirit, being added thereto, the name becometh hwchy or hcwhy, the latter when the letter c placed between ruling l and the other three letters of the

x, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of the planets under the presidency of the sephiroth; seven planets in all, seven letters in the notarikon atyrara. here, we observe the unity of the variant forces as symbolized by the hexagram and the notarikon which states "one beginning of his unity, one beginning of his individuality, his permutation is one" note that there are three sentences in this notarikon in english. this

COSIMANO CHARLES ELEMENTARY PSIONICS

es that into a numerical read-out which means it can be worked with, again by psychic procedures. the usual radionic instrument is a box with dials on it, though there are digital models avaialble at digital prices, and these dials tend to be calibrated either 0 to 10 or 0 to 100. as the machine is set, each dial will have a reading, such as 3.6 and the final collection of numbers is the rate for the operation. so in a three-dial machine the numbers could be 5,3,5 and that would be the rate, 5 being the first dial, 3 the second and 5 again for the third. as you can imagine, abrams contemporaries in the medical profession wondered if he had been hit on the head by a brick during the big earthquake. and as he continued to do his research and seem to go further and further out into the bay th

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

hildren in the winston-salem school system. only the ones who scored really low [were targeted for sterilisation, the real bottom of the barrel, like below 70. did we do sterilizations on young children? yes. this was a relatively minor operation..it was usually not [done] until the child was eight or ten years old. for the boys, you just make an incision and tie the tube..we more often performed the operation on girls than with boys. of course, you have to cut open the abdomen, but again, it is relatively minor (p59) oh, that's ok then. what were the media doing while all this was going on? not a lot, it turns out. dr herndon talked of their "good relationship" with the press. this is less surprising when you realise that gordon gray owned the winston-salem journal, the twin city sentinel

or sleep increased. this gave george bush almost complete control of affairs and in the background would have been hovering his mentor, henry kissinger. bush built a network of organisations within the government with himself at its head. these were the standing crisis pre-planning group, the crisis management centre, the terrorist incident working group, the taskforce on combating terrorism, and the operations sub-group. these were all subordinate to, and controlled by, the special situation group chaired by bush. if ever there was a lineup of problem-reaction-solution and 'managed crisis' organisations, then this was it. through this network would come the arms-for-drugs operation, iran-contra. bush hired his former cia associate, donald p. gregg, as his main advisor on national security

reddy" harari, who, with other operatives like david kimche, worked with the cia on behalf of mossad with the medellin and cali drug cartels. he was allowed to escape in an israeli jet because, if he had been put on trial, the whole cia-mossad drug operation would have been blown.6 the war on drugs george bush became america's 'mr war on drugs. hard to believe when you see the company he kept and the operations he was involved in during iran-contra and the invasion of panama. bush is a global drug trafficker! he led 'anti-drug' campaigns during the nixon and reagan presidencies and another during his own. none of them worked, and, in the words of congressman glenn english, his war on drugs was "little more than lip service and press releases. one of these claimed that his south florida tas

de. a week later bush left on a tour of europe and the middle east gathering support for the invasion. he met for three hours with president assad of syria, a tool of the elite, who pledged to increase his contribution to bush's forces to 20,000 men. the bush 'un' forces attacked on wednesday, january 16th. 120,000 air sorties were unleashed on iraq, mostly, it turned out, against civilian areas. the operation was headed by bush's chairman of the joint chiefs of staff, colin powell, a member of the council on foreign relations, who has ancestral links with many old american and british families. every allied supreme commander and us secretary of defense since the second world war has been a member of the cfr. the number of dead and injured from the bombing of iraq, the resulting disease, a

ealed by businessman terry reed and his co-author, john cummings, in their 1994 book, compromised: clinton, bush, and the cm.46 reed was a former us airforce intelligence officer who became a successful businessman. he was recruited by the cia to set up a cia front company in mexico selling high technology and consultancy. when reed realised it was being used to ship drugs, he tried to get out of the operation and to return to arkansas, then governed by clinton. as usual, clinton and the cia sought to silence and discredit reed by accusing him of what they were doing. he was charged by clinton and the arkansas authorities with drug running! reed also reveals in his book how time the one party states 329 magazine and other publications and newspapers were involved in disinformation and cove

ound to work 18 hours a day. the links between jonestown, mkultra, and nazi-style ideology are explored by michael meiers in was jonestown a cia medical experiment? a review of the evidence. he argues that jonestown was the final field experiment of mkultra and that jim jones was a long-time cia asset who had been secretly supported by ronald reagan's california administration in the years before the operation moved to guyana. meiers says the mind control story can be traced back at least to 1965 when jones and the people's temple first moved to ukiah, california. he reports..the group immediately infiltrated the mendocino state mental hospital which would provide not only test persons [tps as the nazis called them] for his [jones's] preliminary medical experiments, but also a training gro

DAVID ICKE CHILDREN OF THE MATRIX

internal and external rebellion led to the removal of that regime. along came the first black president, nelson mandela. he is probably a nice man, but a powerless puppet in truth, and since then thabo mbeki has replaced him. black people now have a vote and so south africa is free. yippee! oh really? the illuminati global structure can be likened to a compartmentalised pyramid or a spider's web. the operational "spider" at the centre is in europe with london, paris, brussels, and berlin the key cities. from europe the agenda is dictated down the line to what i call the "bloodline branch managers" in the various countries of the world. these "bloodline managers, like the rockefellers in the united states and the bronfmans in canada, have a network of other bloodline families around them th

ed to warn people through the media with no success (i am surprised) and her friend had a nervous breakdown from which she has never fully recovered. one of a number of accounts to come from former members of the mormon "church" was sent by a woman who claims she suffered in a mormon mind control project from the time she was a young child. cathy o'brien says that the mormon church and especially the operation at salt lake city is a major mind control centre. former military sources claim that the mormon temple in salt lake city, which is covered in llluminati symbols like the all-seeing eye, stands over a large underground reptilian base that can be accessed from the temple site. this woman, i will call her jane, said that she saw her babies sacrificed in mormon rituals. in her pursuit of

equipment and other materials required for robertson's african development company. one airman, robert hinkle, told the virginia-pilot newspaper: 320 children of the matrix "we got over there and we had 'operation blessing' painted on the tails of the airplanes but we were doing no humanitarian relief at all. we were just supplying the miners and flying the dredges from kinshasa out to tshikapa [the operations base for the african development company "we hauled medical supplies one time" added hinkle "it might have been 500 pounds at the most."11 state officials in virginia have refused to comment on the findings of an investigation into robertson's charity and his diamond mine venture. the virginia office of consumer affairs has been "investigating" allegations of impropriety since june

DAVID ICKE THE BIGGEST SECRET

devon, a short distance inland from torbay, the oldest seaport in the area.here there is a stone called the brutus stone on which, the legend says, the formertrojan prince stood after he first landed. welsh records say that brutus was met by threetribes of britons who proclaimed him king. brutus founded a city he called caer troia- new troy. the romans would later call it londinium. london became the operationalcentre of the empire of the babylonian brotherhood, and it still is, along with paris andthe v atican. in the king arthur stories, london or new troy, is troynavant, kingarthurs eastern gateway city and king arthurs camelot apparently means martiancity or city of mars. artefacts discovered by the german archaeologist, heinrichschliemann, at the site of ancient troy, contained many o

and isnt prosecuted. thus you have the police awash with members of the freemasonsalong with the legal profession and the judges. these templar lands of all those centuriesago are in the heart of that area of london from the city of london square mile financialdistrict down to the houses of parliament and buckingham palace. this is the land fromwhich the world is currently controlled, at least at the operational level, together with parisand the v atican. and paris was the other dual-headquarters for the knights templar. that137city also has a 3,200 year old egyptian obelisk at a key point in its street plan, the placede la concorde. princess diana passed that obelisk in the mercedes literally a minutebefore it crashed in the pont de lalma tunnel in 1997.by the middle of the 12th century t

ghts of englandand assigned them to the pope, who, as vicar of christ, claimed dominion over thewhole world. in return, the pope granted executiveship to the english crown over allthese dominions. in other words, the crown is the chief executive and the v atican is theowner, although, of course, the true owner is whoever controls the v atican. this is why ikeep saying that london is the centre of the operational level of the brotherhood. evengreater power lies elsewhere, some of it in the v atican, and, ultimately, i think, on thephysical level, somewhere under the ground in tibet and asia. the people of americahave been bled dry by this scam and continue to be so. land of the free? what a joke!and, people of america, your presidents and leading government officials know this. inturn, it m

the people195named as directly involved were: lord palmeston, the british prime minister and 33rddegree freemason who died in that same year; john wilkes booth, 33rd degreefreemason; judah p. benjamin, the voice of the london freemason bankers whoordered the assassination; and jacob thompson, a former secretary for the interior, whowithdrew $180,000 from the bank of montreal in canada to bankroll the operation. theknights of the golden circle were also exposed and albert pike decided to change theirname. he called them. the ku ux klan, the white-robed satanists who have terrorisedthe black peoples of america. their name was taken from the greek word, kuklos,meaning circle.15 pike was born in boston in 1809 and educated at harvarduniversity. he became grand commander of american freemasonry

med by jewish historians, that the overwhelming majority of jewish peoplein israel originate genetically from the caucasus mountains, not from the lands they nowoccupy. the jewish people have been sacrificed on the rothschild altar of greed and lustfor power, but even the rothschilds take their orders from a higher authority which, ibelieve, is probably based in asia, and the far east dictates to the operationalheadquarters in london. ultimately, the whole scam is orchestrated from the lower fourthdimension. for the background, detail, and sources, to support the statements i have justmade, again you will find them in. and the truth shall set you free.the second world warat the versailles peace conference in 1919 a number of decisions were made whichculminated in the genocide known as worl

ron inc, rockport, ma, usa, 1996).26 extraterrestrial friends and foes, p 53.259chapter thirteenthe network todayafter thousands of years of evolution, the reptilian network is now a vast and oftenunfathomable web of interconnecting secret societies, banks, businesses, politicalparties, security agencies, media owners, and so on. but its basic structure and agendaremains very simple.the centre of the operational web is the city of london with interlockingleaderships in places like france, germany, belgium, switzerland, italy and the unitedstates. these are the spiders in the web with the city of london, new troy, the mostimportant. from this centre the global agenda and policies are administered and theirbranch managers introduce those policies in each country. so if it suits the globalage

holbrooke answered to the then secretary of state,warren christopher (cfr, tc, and the defence secretary, william perry (bil. theyreported to the president, bill clinton (cfr, tc, bil) who followed the orders of davidrockefeller and henry kissinger, leading lights in the cfr, tc, bil, and riia. thefirst head of the na to world army in bosnia was admiral leighton smith (cfr) andthe civilian end of the operation was controlled by carl bildt (bil. oh yes, and theamerican ambassador in the former y ugoslavia was warren zimmerman (cfr. whatsmore, the financier, george soros (bil, just happened to have a series of tax-exemptfoundations throughout the former y ugoslavia before and during the war. just acoincidence, nothing to worry about. this is only one example of the techniques andorganisation

what happens as aresult of them. problem-reaction-solution. some of the names behind the bilderberggroup and the wider network are very familiar, the rothschilds, david rockefeller,henry kissinger, and lord carrington. i have written much about the rothschilds, but itis important to know about the other three as well. they are not the very top of thepyramid people, but they are right up there at the operational level:david rockefeller (cfr, tc, bil, riia, comm 300)the rockefellers (previous name rockenfelder) became the most powerful family inthe united states with the help of rothschild money and, no doubt, through othersources, too. the manipulation of the united states and the wider world abounds withthe name rockefeller, be it j. d. rockefeller, nelson rockefeller, winthrop268rockefel

n orgreenbaum) and ewen cameron (dr white) both worked at china lake after the war. itwas then called the naval ordinance test station or nots.survivors of china lake recall flashing lights. the flashing creates disassociation,particularly with those who are programmed, and this is why the phenomenon offlashing lights was introduced into our culture. discos and pop concerts are anobvious example. the operation at china lake is closely connected with thecalifornia institute of technology at pasedena.85 children are transported to chinalake by train, car and air. one of the main delivery routes into china lake is byplane from the santa rosa airstrip near bohemian grove. the airstrip was builtduring world war two as a training base. fema, the federal emergencymanagement agency, has a radio st

ons into africa of doctordavid livingstone and sir richard burton which helped to open up the continent toexploitation and takeover by the european black nobility. when the european invasionof africa began it was also achieved through organisations chartered by the britishcrown, including the british south africa company of cecil rhodes, the british eastafrica company and the royal niger company. the operation was a mirror of whathappened in america with the virginia company. one of the leading lights in the royalgeographical society in the last century was francis galton, founder of the eugenics(master race) movement which continues today under the heading of populationcontrol. this is a favourite theme of prince philip and his american paedophile andsatanist friend george bush (see. and

DEITUS

e invocation of spirits and for increasing your knowledge and power (through identification with the spirits that you invoke) and not for the conjuration of lust, compassion, or the destruction of your enemies. this is a general rule and there may be extreme occasions when it is absolutely necessary to perform a ritual of destruction or a ritual of compassion. a ritual may be performed to enhance the operation of lesser magic but must never be used in place of lesser magic. if the magician performs a ritual to obtain his desire and then does nothing himself to make his wish a reality, expecting the demon to bring it about independent of his own actions, he will surely fail in his endeavor. near the end of the demonic bible is an invocation entitled the general invocation for calling any of

DEMONIC BIBLE

e than usual of these influences. any "guardian" spirits or intelligence's you have acquired through previous rituals may even be outside your bath awaiting your return. you may ask, what then is the point of the "bath of consecration? external influences may never be completely neutralized; however, many influences will be eliminated, including those unwanted influences which are prone to hinder the operation of your rituals. the bath also serves as a separation between your old life and new life. as a new born infant emerges from the fluid of the womb to a new life, so will you emerge from the waters of leviathan to be reborn in the image of satan. these rites do not require an altar, sword, dagger, bell, gong, robe, wand, or any other ritual implement. although not essential to these ri

DION FORTUNE CEREMONIAL MAGIC UNVEILED

o be one of those high spring tides in things spiritual which, from time to time, visit our earth. for any organisation to try and close the sluice gates against it by oaths of secrecy, is to keep back the atlantic with a broom. it is, therefore, important for those who have knowledge of the subject to recognise the change which has taken place in the occult field, lest that field be abandoned to the operations of quacks. now that so much has been said by both regardie and crowley, it is necessary to say a little more, and so elucidate the whole situation. it must be obvious to anyone who compares them that the garden of pomegranates and tree of life, by regardie; magick, by crowley; and the mystical qabalah, by myself, are all dealing with the same system, and the question naturally arise

DION FORTUNE MYSTICAL QABALA

which all other systems can be related. the ray upon which the western aspirant works has manifested itself-through many different cultures and developed a characteristic technique in each. the modern initiate works a synthetic system, sometimes using an egyptian, a greek, or even a druidic method, for different methods are best suited for different purposes and conditions. in all cases, however, the operation he designs is strictly related to the paths of the tree of which he is master. if he possesses the grade which corresponds to the sephirah netzach, he can work with the manifestation of the force of that aspect of the [page 12] mystical qabala page 11 godhead (distinguished by the qabalists by the name of tetragrammaton elohim) in whatever system he may select. in the egyptian system

ion into manifestation of that which was hitherto unmanifest and therefore unknowable by us. concerning the root from which kether springs we can know nothing; but concerning kether itself we can know something. it may be for us at our stage of development the great unknown, but it is not the great unknowable. the mind of the magus must compass it in his higher visions. in my own experiences with the operation known as rising on the planes, which consists in carrying consciousness up the middle pillar by means of concentration on the successive symbols and the paths, kether, on the one occasion when i touched its fringe, appeared as a blinding white light, in which all thought went completely blank. mystical qabala page 74 2. in kether there is no form but only pure being, whatever that ma

s behind the four elemental planes of earth, air, fire, and water; or in other words, the four conditions of dense matter, solid, liquid, gaseous, and etheric. 11. the qabalists conceive of the tree as existing in each of the four kingdoms of atailuth, pure spirit; briah, archetypal mind; yetzirah, astral picture-consciousness; and assiah, the material world in both its dense and subtler aspects. the operations of the mystical qabala page 76 forces of each sephirah are represented in each world under the presidency of a divine name, or word of power, and these words give the keys to the operations of practical occultism upon the planes. the god-name represents the action of the sephirah in the world of atziluth, pure spirit; when the occultist invokes the forces of a sephirah by the god-na

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

, underlying, maintaining, and conditioning all, is the primary formula of all magical working. it is only when the mind is imbued with the realisation of this endless unchanging being of the utmost concentration and intensity that it can have any realisation of limitless power. energy derived from any other source is a limited and partial energy. in kether alone is the pure source of all energy. the operations of the magician that aim at the concentrating of energy (and what operations do not) must always start with kether, because here we touch the upwelling force ansing from the great unmanifest, the reservoir of limitless power. it is through kether, from the great unmanifest hidden behind the veils of negative existence, that power is drawn. if we draw power from any specialised spher

hands of the potter. 16. meditation upon kether gives us an intuitive realisation that the issue of an operation does not matter in the very least "let the dirt play with the dirt if it pleases the dirt" once that realisation has been obtained we have lordship over the astral images and can turn them this way and that as it pleases us. it is only when the operator cares nothing for the outcome of the operation on the physical plane that he attains to this com plete lordship over the astral images. he is concerned simply and solely with the handling of forces and the bringing of them through into manifestation in form; but he does not care what form the forces may ultimately assume, he leaves that to them; for they will assuredly assume the form that is most consonant with their nature, and

eative activity. it is through these that he works, by the grace of their ruling archangel. but an archangel cannot be conjured by any spell, however potent. rather is it that when we effect an operation of the sphere of a particular sephirah, the archangel works through us for the fulfilment of its mission. the art of the magician therefore lies in ahgning himself with cosmic force in order that the operation he desires to perform may come about as a part of the working of cosmic activities. if he be truly purified and dedicated, this will be the case with all his desires; and if he be not truly purified and dedicated, he is no adept, and his word is not a word of power. 23. it is interesting to note that in the world of assiah the title of the sphere of kether is rashith ha gilgalim, or

ower self; the four sephiroth above tiphareth are the individuality, or higher self, and kether is the divine spark, or nucleus of manifestation. 7. tiphareth, therefore, must never be regarded as an isolated factor, but as a link, a focussing-point, a centre of transition or transmutation. the central pillar is alwavs concerned with consciousness. the two side pillars with the different modes of the operation of force on the different levels. 8. in tiphareth we find the archetypal ideals brought to a focus and transmuted into archetypal ideas. it is, in fact, the place of incarnation. for this reason it is called the child. and because incarnation of the god-ideal also implies the sacrificial disincarnation, to tiphareth are assigned the mysteries of the crucifixion, and all the sacrifice

gned to tiphareth; for the fadingout of form in the overwhelming influx of force characterises the transitional mode' of consciousness of this sphere on the tree. visions which maintain clearly outlined form throughout are characteristic of yesod. illuminations which have no form, such as those described by plotinus, are rising towards kether. 18. in tiphareth also are gathered up and interpreted the operations of the nature magic of netzach and the hermetic magic of hod. both these operations are in terms of form, though form predominates in the operation of hod to a, greater degree than in those of netzach. all the astral visions of yesod also must be translated into terms of metaphysics via the mystical experiences of tiphareth. if this translation is not made, we become hallucinated; f

nted by the magical weapon assigned to it. for instance, an adept performing an operation of the element of water would have as his magical weapon the cup, and with the cup would make all signs, and upon the cup would concentrate the force called down by invocation. but upon his breast would be the sigil of the element of water, and this would be recognised as representing the spiritual factor in the operation, and as referring to the archangel over that particular kingdom. unless the adept understands the significance of his lamen, as distinguished from his magical weapon, he is no adept, but a wizard. 87. the rosy cross and the calvary cross are both given as symbols of the sphere of tiphareth. in order to understand their significance, it is necessary to say something concerning crosses

DION FORTUNE PSYCHIC SELF DEFENSE

ised. the recent tragedy in iona gives point to this assertion. no occultist is under any illusion as to that death being from natural causes. in my own experience i have known of similar deaths. in my novel, the secrets of dr. taverner, there were presented, under the guise of fiction, a number of cases illustrative of the hypotheses of occult science. some of these stories were built up to show the operation of the invisible forces; others were drawn from actual cases; and some of these were written down rather than written up in order to render them readable by the general public. so much first-hand experience, confirmed by independent evidence, should not go unregarded, especially since rational explanations are difficult to find save in terms of the occult hypotheses. it may be possib

reason by the fact that these aim at a mark in the conscious mind. if they succeed, they owe their success to the acquiescence of the conscious personality, whether coerced or voluntary. but suggestion does not make its appeal to consciousness, but aims at laying its hands upon the springs of action in the subconsciousness and manipulating them from there. we might compare these two processes to the operation of pulling at the bell-knob outside the front door and taking up a floor-board and twitching the bell-wires themselves. the result will be the same in both cases, the bell will ring. threats and argument pull the bell-knob with varying degrees of emphasis, from the persistent tinkling of moral suasion to the resounding peal of the blackmailer. suggestion twitches the wires at various

perform a psychic rape, he must fill his soul with lust and cruelty. the cold rage of cruelty is 14 of 103 essential to effectual operations of this nature. now what happens when he does this? he has sounded a ringing keynote in the abyss. it will be answered. all beings who have this keynote for the basis of their nature will respond "dark uriel and azrael and ammon on the wing" and will join in the operation. but they do not operate direct upon the victim, they work through the operator. it is like the old game of nuts and may, in which the one who is sent "to fetch her away" is gripped round the waist by the leader of a chain of supporters. the real pressure comes on his own abdominal muscles, as anyone who has played the game will remember. and when the magical operation is over, what

moon. some theory had to be found which would resume these three and explain their inter-relationship. a dream is commonly the first way in which psychic manifestations make themselves known, the subconscious perceptions being reflected into consciousness in this form. it is held by many occultists that congenital epilepsy, as distinguished from that due to tumours of the brain, has its roots in the operations of black magic or witchcraft in which the sufferer participated in a past life, whether as practitioner or victim, the fit being an astral struggle with a discarnate entity, reflected on the physical body by means of the well-known phenomenon of repercussion. the moon plays a very important part in all occult operations, different tides being available at different phases of her cyc

een for a short time his mistress. mother and daughter had paid the penalty for their crimes, but their male partner had escaped. the diagnosis was as follows: it is the younger witch that is at the bottom of the trouble. it is her astral visits which cause the seizures of mr. c. and the nightmares of mrs. c, and they correlate with the phases of the moon because certain phases are favourable for the operation she performs and she therefore takes advantage of them. the question now remains, is this woman in incarnation or not? that is to say, is the midnight visit paid in an astral body projected from a living human being, or by an earth-bound spirit which has succeeded in evading the second death? mrs. c. had by now been taken into the confidence of the mutual friend who was concerned for

tate of our knowledge it is difficult to set limits, mind cannot manipulate matter directly: that is to say, you cannot smash a window by means of a thought. there must be some physical vehicle that can be manipulated by the mind if effects are to be wrought on the physical plane. the living body is such an instrument; it is manipulated by the mind every time a voluntary movement takes place, and the operations of spiritual healing are simply an extension of this principle to the involuntary muscles and physiological processes not ordinarily directed by the conscious mind. occultists maintain that mind affects body by means of the etheric double, as it is called, the "mortal mind" of the christian scientists. we may not unreasonably conclude that when physical action is produced at a dista

, but one thing stood out clearly to all beholders, that with the dispatch of the psychic visitant, not only did d.'s condition clear up immediately, but after a short, sharp upheaval the cousin also recovered. the method of dispatch used by the adept, z, was to pin the entity inside a magic circle, so that it could not get away, and then absorb it into himself through compassion. as he completed the operation, he fell over backwards unconscious. it was, in fact, the same method that i was instructed to use in dealing with my were-wolf, but it is a much more formidable task to absorb and transmute the projection of 27 of 103 another person than to absorb one's own, and could only have been accomplished by an initiate of a very high grade, which z. indubitably was. his opinion concerning th

at majority of dabblers in occultism are protected by their own ineptitude. they fail to get results, and consequently come to no harm; but if they should succeed in getting results they would find that they had their hands full. the serious student, unless he is working under skilled guidance, may also find himself in difficulties, and for various reasons. he may be insufficiently experienced in the operation he has undertaken, for in magic theory is one thing and practice is another. a student of occult science will often take a formula out of a book and try to use it. he night just as well study the instructions in a book on surgery and try to operate. most formula are incomplete, there is always unwritten work. some of the "barbarous names of evocation" which the uninitiated use as wor

these matters call for mention because there are grounds for belief that upon more than one occasion, even in this country, aphrodisiacs have been employed as an adjuvant to occult practices. there was a certain firm which began to advertise extensively and was building up a nice business in what might be called "occultist's sundries" among other preparations which they supplied was "incense for the operation of venus" however, the firm came to an untimely end through the intervention of the police, both partners going to jail. but apart from the use of purely material means, it is not difficult to see what uses could be made of mental influence in this direction. i have seen several cases that looked extremely suspicious, but in these matters it is very difficult to get at the facts. the

ved that such an experience was due to the action of demons. moderns believe it to be due to physical tension. it is not so generally known that there are people, both male and female, who can produce the same reaction at will solely by means of day-dreams. may we not ask ourselves whether it cannot also be produced by means of telepathic suggestion, and whether this may not have played a part in the operations of many covens? there is another curious phase of this aspect of the left- hand path, which was brought to my knowledge through a case which came into my hands. a young girl, simple minded and unsophisticated, living a very isolated life with a widowed mother, went to consult a well-known psychic, whom we will call mr. x. in the circle in which both miss y. and mr. x. moved there wa

DONALDTYSON FAMILIAR

r familiar spirit with her own blood, which the animal sucked from her body at a special nipple that became known as a witch's mark. this nipple might be anywhere on the body. it was identifiable to the witch-finders of the inquisition because it was completely insensitive to pain. a long needle might be thrust into it without the awareness of the witch, if her eyes were covered or averted during the operation. remember, in rural europe five centuries ago sanitation was poor. any peasant woman might be expected to have numerous unhealed sores, boils, or bites from fleas or other vermin. add to these blemishes her natural birth marks, moles and skin cancers, and you can see that it would not be difficult for a diligent nun to locate a so-called witch mark on an accused woman's body, if she

DONALDTYSON PENTA

f those elements. spirit is banished by beginning the pentagram at the point of air (upper-left) and inscribing its line first toward the point of fire (lower-right, then continuing to follow along the line of the pentagram to the starting point. this pentagram, shown above on the left, is known as the closing active pentagram of spirit, because it deals with the active lower elements, and closes the operation by banishing the forces that were previously invoked. spirit is further banished by beginning the pentagram at the point of water (upper-right) and inscribing the first segment of its line toward the point of earth (lower-left, then going on in the usual way to complete the figure. this pentagram, shown above on the right, is known as the closing passive pentagram of spirit because i

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

ELLIS LOW TWELVE 1907

to an assemblage of masons held by st. alban at york in 926. the mother lodges of york and kilwinning were, with a few slight exceptions, the parents of all the lodges that were formed in different parts of great britain. the admirable character of the order was attested in 1799, when in the act passed in england for the suppression of secret societies, free masonry was the only one excepted from the operation of the law. a grand lodge was formed in london in 1717, with power to grant charters to other lodges, and the constitutions of the fraternity were first published under its sanction. from this fountain free masonry has spread to every quarter of the globe. now and then we masons are amused by statements concerning female members of our order. some years ago it was claimed by a number

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

. the second part, on the other hand, is either based on the documents that abra-melin handed to abraham or on the confidences the egyptian sage disclosed to abraham. this part of the manuscript deals with the first principles of magic in general, and includes such chapters as how many, and what are the classes of veritable magic? what we ought to take into consideration before the undertaking of the operation, concerning the convocation of the spirits, and in what manner we ought to carry out the operations. the third and last part of the document is mostly derived straight from abra-melin, and the author, ignoring theoretical matter as far as possible, gives information about the actual practice of magic. in the first place he tells how to procure divers visions, how one may retain the f

ssors, and the wound appeared to suture instantaneously without scarring. as with similar psychic surgery in brazil, such operations were highly controversial. early reports, were most positive, but later studies have condemned agapoa and his colleagues as clever conjurers. for example, in his book flim-flam! james randi pointed out that when agpaoa needed to have his own appendix removed, he had the operation at a san francisco hospital, although there were scores of other psychic surgeons in the philippines. in fact, agpaoa was treated in a hospital for a stroke that he died from in 1982 (see also jose arigo) sources: chesi, gert. faith healers in the philippines. austria: perlinger verlag, 1981. jensen, bernard. tony: the miraculous spiritual healer at work. escondido, calif: the author

when these processes have been successfully completed, the mystic stone will have passed through three chief stages characterised by different colours, black, white, and red, after which it is capable of infinite multication, and when projected on mercury, it will absolutely transmute it, the resulting gold bearing every test. the base metals made use of must be purified to insure the success of the operation. the process for the manufacture of silver is essentially similar, but the resources of the matter are not carried to so high a degree. according to the commentary on the ancient war of the knights the transmutations performed by the perfect stone are so absolute that no trace remains of the original metal. it cannot, however, destroy gold, nor exalt it into a more perfect metallic s

products of minerals present in their composition complete identity with those substances most opposed to them. for example, fulminating acid contains precisely the same quantity of carbon, oxygen, and azote as cyanic acid, and cyanhydric acid does not differ from formate ammoniac. this new property of matter is known as isomerism. figuier s friend then proceeded to quote in support of his thesis the operations and experiments of m. dumas, a celebrated french savant, as well as those of william prout and other english chemists of standing. passing on to consider the possibility of isomerism in elementary as well as in compound substances, he pointed out to figuier that if the theory of isomerism can apply to such bodies, the transmutation of metals ceases to be a wild, unpractical dream an

ee, hemp seed, i sow thee; and he that is my true love, come behind and harrow me. then look over your left shoulder and you will see the person. winnowing corn: this ceremony must also be performed alone. go to a barn and open both doors, taking them off the hinges if possible. then take the instrument used in winnowing corn, and go through the motions of letting it down against the wind. repeat the operation three times, and the figure of your future partner will appear passing in at one door and out at the other. should those engaging in this ceremony be fated to die young, it is believed that a coffin, followed by mourners, will enter and pursue the too adventurous youth around the barn. eating the bean stack: go three times round a bean stack with outstretched arms, as if measuring it

d out of season is another indian trick. the navaho plant the root stalk of a yucca in the ground in the middle of the winter, and apparently cause it to grow, blossom, and bear fruit in a few moments. this is done by the use of artificial flowers and fruit carried under the blankets of the performers; the dimness of the firelight and the motion of the surrounding dancers hide from the spectators the operations of the shaman when he exchanges one artificial object for another. in this way the hopi grow beans, and the zuni corn, the latter using a large cooking pot to cover the growing plant. european settlers the occult history of the european races that occupy the territories now known as the united states of america begins with their initial settlement of north america. the early english

sts from aic participated in the review. the panel were given a variety of research data on remote viewing, the major technique utilized and investigated by project star gate. utts prepared a report suggesting that a statistically significant demonstration of a psychic effect was revealed in the study. hyman critiqued that reports suggesting that the positive results had not been shown to be from the operation of psychic phenomena. they then looked at the gathering of intelligence data through remote viewing that was seen as quite different than the laboratory experiments. the panel concluded that the use of remote viewing in intelligence gathering had, at best, limited applications. these ambiguous results were considered negative enough that operation star gate was closed and much of the

of the apostle john, the revelation. paul spelled out the church s early understanding of its encounter with what today would be considered the psychic world (1 cor. 12. psychic gifts were seen as gifts of the holy spirit and included the words of wisdom and knowledge (clairvoyance and telepathy, prophecy, working miracles (psychokinesis, discerning spirits, and speaking in tongues (xenoglossia. the operation of the gifts was placed under the prime directive bianchi, p. benigno encyclopedia of occultism& parapsychology. 5th ed. 182 of love (i cor. 13. however, these gifts operated in the early church and especially gifted people traveled among the congregations exercising their gifts. false prophets became a problem and by the second century had to be strictly dealt with. later generation

that at least some of buguet s spirit photographs were genuine and said that the persecution bore traces of clerical origin, that the judge was biased, and that buguet must have been bribed or terrorized to confess and to manufacture a box full of trick apparatus. in an article in human nature in may 1875, moses stated that out of 120 photographs produced by buguet, evidence of recognition or of the operation being produced under test conditions was available in 40 cases. william howitt also spoke of an organized conspiracy of the jesuits against spiritualism. lady caithness was quoted by epes sargent as declaring that out of 13 spirit photographs obtained by buguet, we distinctly recognized the spirit forms of five dear ones whom we had never hoped to see again on earth. we were perfect

deal of money upon quack alchemists, but he was convinced that by meeting him he had at last chanced upon a real master of magic. balsamo willingly ministered to the man s superstitions, and told him as a profound secret that in a nearby field was a buried treasure, cadoret, remi jere encyclopedia of occultism& parapsychology. 5th ed. 236 which he could locate by the aid of magic ceremonies. but the operation necessitated some expensive preliminaries.at least 60 ounces of gold would be required. to this very considerable sum marano demurred, and balsamo coolly asserted that he would enjoy the vast treasure alone. but the credulity of marano was too strong for his better sense, and at length he agreed to furnish the necessary funds. at midnight they sought the field where it the supposed t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

part of the blood on the body (see also powder of sympathy) l. marillier divided magic into three classes: the magic of the word or act; the magic of the human being independent of rite or formula; and the magic that demands a person of special powers and the use of ritual. a. lehmann believed magic to be a practice of superstition, founded in illusion. the magic force many peoples have spoken of the operation of a magic cosmic force.something that impinged upon the thought of man from outside. many tribal cultures postulated the existence of a great reservoir of magic power, the exact nature of which they were not prepared to specify. certain american indian tribes believed in a force called orenda, or spirit force. among the ancient peruvians everything sacred was huaca and possessed mag

peter port hospital, guernsey, to await death. over the next few weeks her head grew disproportionately large. during this period, her father experienced a strange phenomenon in which his room was filled with a glowing light and he heard a sound like wind blowing. linda did not die, and soon afterward the fluid was drained away from her head by means of a new american treatment for hydrocephalus. the operation was successful and the size of the head reduced. at the age of three, linda frequently spoke about my lady and about jesus. the lady had a blue dress and gold chain and lived in heaven with jesus and also looked after her. at the age of five, linda foretold her own death, saying, my jesus christ is not coming to see me many more times, but i shall soon be going to see him. she died o

been somewhat put into a more balanced perspective. sources: calef, robert. more wonders of the invisible world; or, the wonders of the invisible world display d in five parts. london, 1700. mather, cotton. memorable provinces, relating to witchcraft and possessions. boston, 1689. the wonders of the invisible world. observations as well historical as theological, upon the nature, the number, and the operations of the devil. boston: benjamin harris, 1693. mather, increase. essay for the recording of illustrious provinces. boston, 1684. mathers, moina (1865.1928) moina mathers, a leading member of the hermetic order of the golden dawn (hogd, was largely responsible for the rituals of this ground-breaking magical organization. born on feburary 28, 1865, as mina bergson, she was the daughter

e books of georgei i. gurdjieff through the society. morrow eventually became a disciple of nyland and developed a great respect for the gurdjieff work. after 15 years of creative and stimulating publishing in the fields of occultism and mysticism, morrow relinquished the business to lyle stuart, who continued the university books imprint side by side with its own citadel press imprint, and moved the operation from new york to secaucus, new jersey. in 1973, morrow launched a second occult series for causeway books, an imprint of a& w. publishers, inc, new york. morrow wrote some of the new introductions for this series under the pseudonym charles sen. the significant influence of morrow s publishing work was recognized by the national endowment for the humanities and the rockefeller founda

angle, yet the objects may remain unmoved on the leaf or they may glide up the slope. a switch may be thrown, gas or electricity turned off, the flame encyclopedia of occultism& parapsychology. 5th ed. movement (paranormal) 1061 of a candle depressed, cords and handkerchiefs knotted, bonds untied. much of the reported phenomena occurred in a darkened seance room. sitters also reported evidence of the operation of invisible hands, whose presence was often felt through touches; frequently the disembodied hands were said to have been seen in operation. the very nature of the reports suggest that much of the phenomena was produced by the mediums and their accomplices. lord adare saw, in a seance with d. d. home, a hand stretch over the jet of gas. at the same moment eight jets of gas went out

the sacred fire should be in the centre of the oratory, and the altar of perfumes hard by. the operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his under garments must be of the most intact and scrupulous cleanliness. the ceremony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may see

for amusement and mirth, yet as the disorder sensibly increase, and the figures appeared to me for whole days together, and even during the night, if i happened to awake, i had recourse to several medicines. nicolai then recounted how the apparitions vanished upon blood being let. this was performed on the 20th of april, at eleven o clock in the forenoon. i was alone with the surgeon, but during the operation the room swarmed with human forms of every description, which crowded fast one on another. this continued till half-past four o clock, exactly the time when the digestion commences. i then observed that the figures began to move more slowly; soon afterwards the colours became gradually paler; every seven minutes they lost more and more of their intensity, without any alteration in th

sion of record sheets into four equal quarters. study of quarter divisions showed a consistent pattern of fall-off in scoring results as between upper left and lower right quarters of the record sheet, with the other two quarters bridging the gap in success fall-off. it became clear that this fall-off in success during the course of a series of tests was a characteristic feature of pk, suggesting the operation of some unknown mental process which affected the continuity of pk achievement. in 1934, rhine published his first book, extrasensory perception, which caused something of a furor in scientific and academic circles. for a time it was fashionable to attack his preliminary findings favoring esp. the scientific community especially, and a large portion of the general public, were still

e accomplished the work, and you possess the philosophers stone. in these diverse operations, one finds many by-products; among these is the green lion which is called also azoph, and which draws gold from the more ignoble elements; the red lion which converts the metal into gold; the head of the crow, called also the black veil of the ship of theseus, which appearing forty days before the end of the operation predicts its success; the white powder which transmutes the white metals to fine silver; the red elixir with which gold is made; the white elixir which also makes silver, and which procures long life.it is also called the white daughter of the philosophers. in the lives of the various alchemists, we find many notices of the philosophers stone in connection with those adepts who were

rs using the instrument, but as in table-turning and the divining-rods used in dowsing, it is by no means certain that this explanation covers all the facts. clearly the actual contact between fingers and instrument can communicate subtle muscular exertion, but the conversion of this exertion to the complex movements involved in writing intelligible messages is difficult to explain. even granting the operation of unconscious muscular effort, it is not clear how this is adapted to constructing messages which are often not visible to the operator. again, the planchette may sometimes move at remarkable speeds, far in advance of the normal intellectual mode or reflex muscular actions of the operator. the same phenomenon also occurs in automatic writing. there are also some cases reported of di

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

elaborate descriptions of the various heavens and hells, lists of divine names, lists of names of metatron, and allusions to mystical states associated with ascending the tree. the most prominent merkabah sections describe the ascension and transformation of enoch ben yared into metatron, known as the youth (rn, nar) to whom the lord hvhy revealed the deepest secrets, and whom the lord hvhy made the operational manager of this universe.19 metatron, chief of the angels, is referred to in the tanakh (notably in proverbs 22.6 and job 32.6, as well as the zohar (i.223b. iii enoch, the hebrew book of enoch, contains a long discourse on the ascension of the celestial chariot by rabbi ishmael, the last high priest before the destruction of the first temple of jerusalem. the ascension of rabbi is

FOCUS OF LIFE

i but its own conditions? man will create the faster moving body outside himself-always prefering compulsion to the infinite possibilities of freedom "a os was watching the waters" alas! alas! that which is ornamental reacts its uselessness-the symbol 'i was' the necrologue of love-is utility" then rising from his couch and taking an ecstatic inbreath "again would i die violently and jest at god" the operation having exhausted him he suffered this daydream "the waters became murky, then muddy, and movement began. going nearer, he observed-a phosphorescent morass crowded with restless abortions of humanity and creatures-like struggling mudworms, aimless and blind: an immense swamp of dissatisfaction; a desire smashed into pieces" with his will, the dream changed and he became in a vast ware

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

, the cabalist can communicate with god through the archangels, in an ecstasy so intense that it sometimes results, accidentally, in the death of the body, a way of dying called the death of the kiss. pico was greatly preoccupied with this experience and mentions the mors osculi in his commentary on benivieni's poem.2 non potest operari per puram cabalam, qui non est rationaliter intellectualis.3 the operations of pure cabala are done in the intellectual part of the soul. this immediately marks them off from the operations of natural magic, which are done only with the natural spiritus. 1 ibid, pp. 108-9. 2 commentary on benivieni's canzona de amore, lib. i l l, cap. 8 (pico, p. 753; de hominis dignitate, etc, ed. garin, p. 558) 3 pico, p. 109. 99 pico della mirandola and cabalist magic qu

have gestures related to the planets, divinations, geomancy, hydromancy, aeromancy, pyromancy, furor and the power of the melancholy humour. there is then a section on psychology followed by discussion of the passions, their power to change the body, and how by cultivating the passions or emotions belonging to a star (as love belonging to venus) we can attract the influence of that star, and how the operations of the magician use a strong emotional force.5 the power of words and names is discussed in the later chapters of the book,6 the virtue of proper names, how to compose an incantation using all the names and virtues of a star or of a divinity. the final chapter is on the relation of the letters of the hebrew alphabet to the signs of the zodiac, planets, and elements 1 ibid, loc. cit

f alexandria to the statues of the asclepius, or "images of mercurie" as he calls them (ibid, sig. a i recto and verso. i am inclined to think that some kind of mental association of miraculous egyptian statues with the works of hero on mechanics and automata may have stimulated interest in mechanics. 2 dee once speaks of agrippa's book as lying open in his study, and therefore in constant use in the operations. 3 these can be seen in dee's manuscript "book of enoch, british museum, sloanc mss. 3189. cf. the "ziruph tables" in agrippa's de occult, phil, i l l, 24. agrippa was not dee's and kelley's only source for practical cabala, but their minds run on these things within the agrippan framework* the extraordinary story of these seances is told in dee's spiritual diary, part of which was

see above, p. 73. 15+ g.b. 435 hermes trismegistus and the fludd controversies he condemns the doctrine of the anima mundi,1 or at least the extravagant extension of this indulged in by the renaissance naturalists who affirm that the world lives, breathes, even thinks. once again he has detected here the magical core in renaissance platonism, for this universal animism in nature was the basis for the operations of the magus, and the spiritus mundi was the vehicle which he used. concerning the cabala, mersenne would admit an orthodox cabala, concerned with mystical interpretation of scripture.2 but cabalist magic he, naturally, whole-heartedly condemns, and the whole system of cabalist angelology and its connections with cosmology. in the course of this energetic clearance, which demolishes

FRATER ELIJAH ANGELS OF CHAOS

k) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you will surely see a face that you recognize. your not alone, i ll wait till the end of time, open your mind, surely its plain to see- olive the best way for me to illustrate what the holy guardian angel is, is to tell you of my own form of the operation and the results there of. before doing so i would like to recant a brief history of the origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a land far-far away there was a mage who sought out god and mo

t well it's name, and it shall be to you as 718 note: i once lived in a house at 718 in brooklyn- note also: there are only 75 verses to chapter iii 75- 76= 1 there are only 79 verse to chapter ii 79- 76= 3 there are 66 versus to chapter i 66- 76= 10 from chpt i--iii (liber al) we get the number arrangement 1031) the parenthesis can be considered in absolute value, so the order of the terms under the operation does not matter. today is 11/20/98. running under the influence of ma-huang. a connection! a communication (implied) from my hga. the sigils themselves were precluded by some automatic drawings in the shapes of a phoenix, coatyl, firesnakes moving forward([1. the explosion of the bird (it's death and it's life for [2. the serpent with it's tail coiled up([3. the formula of liber al v

e direction of the calling to a higher self in the formulation of the r.o.g. a shocking event happened, which was channeled wholly into feverish desire (prayer/ meditation) towards the desired goal. this goal was taken to the point of obsession, while learning about the goals concepts, relations and connections of the hga. certain alignments with resonant factors of myself were brought into play. the operation was extended over a lengthy duration. during the course of the operation a high degree of social isolation was present in day to day affairs. now i was left reeling for months after the babalon incident. i cannot emphasize the great deal of truth which was felt at the time of these revelations. now this is treading dangerous territory here, because obsession is sure to follow. thus w

FRATER U D PRACTICAL SIGIL MAGIC

method. after having activated/internalized a sigil, you should not think of the glyph itself nor of its content. since most people have a rather bad memory for complicated symbols and glyphs (painters, graphic artists and others who are particularly visually gifted or working in this field excepted, forgetting the sigil itself won ft presen ple the faster you forget the sigil, the more effective the operation. as with talismans, amulets and magical rituals in general, the intent to forget a desire or magical operation is one of the greatest tasks for a magician if s/he wants to experience success quickly. experience with meditation and thought control will certainly pay off now. you may have h eard the story of the man who came to his guru and asked him what to do to become enlightened. g

l the sigils, sentences of desire and other details (e.g, by placing a sheet of paper over the relevant sections) so that they won ft come back into your memory accidentally when you open your diary or leaf through it. as with the formulation of the sentence of desire, you will have to find a compromise between permanent memory and complete loss of any documentation. as to awaiting the success of the operation, don ft do it! this is also the best way of making sure that you will forget about it. if this is too extreme for you and if you have problems with forgetting, try to counter this hat state of consciousness which spare termed the gneither/neither. h ray sherwin tags it gnonattachment/non-disinterest, h or, more precisely, gpositive non-desire. h6 this again is more a question of prac

g from stomach pains. simil 44/ practical sigil magic figure 13 figure 14 the pictorial method/ 45 this sigil must now be simplified and stylized as with the word method. see figures 15 and 16. figure 15 46/ practical sigil magic figure 16 the pictorial method/ 47 charging or activating/internalizing is executed as lready described in chapters 1 and 3. the same rules are applicable for forgetting the operation, etc. let us look at a second examples two people (partners) are to be brought together by a so-called gbinding spell h we fll call them ga h and gb. h see figure 17. if you work a lot with the pictorial method, you will find that soon you will want to develop your own gsymbolic language h in order to tackle more complicated subjects. this leads us into the realm of the alphabet of d

FREEMASON BLUEBOOK

isdom. in its application to humanity the color white denotes purity, good reputation, and happiness. in its sacred language it signifies the regeneration of the soul, and in divine language it is the symbol of divine wisdom of the supreme grand architect of the universe "wisdom" says solomon" is the glorious emanation of the allpowerful divine, the purity of eternal light, the spotless mirror of the operations of god, and the image of his goodness; it is a one, yet it is capable of becoming a plurality. the prophets saw the divinity clothed in a garment white as snow, and his hair white, like unto wool "god created the universe from his love, and he sustains it by his wisdom. in every system of cosmogony, the divine wisdom, the eternal light dissipates the primitive darkness, and fashions

FULLER J F C SECRET WISDOM OF THE QABALAH

r the unpurified multitudes, for the multitudes can only comprehend parables. we have now descended a long way in the hierarchy of evil. from the divine we have touched bottom in the magical, and yet all we have explained is included in the words of the emerald tablet of hermes trismegistus: gthat which is above is like that which is below, and that which is below is like that which is above, for the operations of the wonders of the one thing. h gto deny hell h, writes eliphas levi, gis also to deny heaven h then he says: seeing that, according to the most exalted interpretation of the great hermetic dogma, hell is the equilibrating reason of heaven, for harmony results from the analogy of contraries, quod superius, sicut quod inferius. superiority presupposes inferiority; the depth determ

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

of the individual and the nation. by means of data brought forward in these later times relative to the growth of the god-idea, it is observed that an independent chain of evidence has been produced in support of the facts recently set forth bearing upon the development of the two diverging lines of sexual demarcation. in other words, it has been found that sex is the fundamental fact not only in the operations of nature but in the construction of a god. in the evolution of woman it has been shown that the peculiar inheritance of the two sexes, female and male, is the result of the bias given to these separate lines of development during the earliest periods of sex-differentiation; and, as this division of labor was a necessary step in the evolutionary processes, the rate of progress depen

ant races in the various stages of development, have been discovered the beginnings of the religious idea and the mental qualities which among primitive races prompted worship, so, also, through extinct tongues and the symbolism used in religious rites and ceremonies, many of the processes have been unearthed whereby the original and beautiful conceptions of the deity, and the worship inspired by the operations of nature, and especially the creative functions in human beings gradually became obscured by the grossest ideas and the vilest practices. the symbols which appear in connection with early religious rites and ceremonies, and under which are veiled the conceptions of a still earlier and purer age, when compared with subsequently developed notions relative to the same objects, indicat

on the face of the deep. when stirred by love for each other they again became active, and from the germs of a former world, which had been absorbed by themselves, created again the earth and everything upon it. in other words "the earth sprang from the navel of vishnu or brahme" according to the buddhists of ceylon, the universe has perished ten different times, and each time has been renewed by the operations of nature, or by the preservation of germs from a former world. in their mythology these germs are represented by a parent and a triplicated offspring. it is perhaps unnecessary to add that this monad trinity is the creator, preserver, and destroyer with their great parent, the mother of the gods, which in process of time came to be regarded as male. according to wilford, hindoo chr

checks to human passion had been withdrawn, and the lower propensities had gained dominion over the higher faculties, the influence of fertility or passion-worship on human development or growth may in a degree be imagined. the fact must be borne in mind that curing the later ages of passion-worship the creative processes and the reproductive organs were deified, not as an expression or symbol of the operations of nature, but as a means to the stimulation of the lower animal instincts in man. with religion bestialized and its management regulated wholly with an idea to the gratification of man's sensuous desires, religious temples, under the supervision of the priesthood, became brothels, in which were openly practiced as part and parcel of religious rites and ceremonies the most wanton pr

early forgotten the profound ideas connected with the worship of nature. passion, symbolized by fire, is declared by various writers to have been the first idol, but later research has proved the falsity of this assumption. it is true that at an early age of human experience the creative processes were worshipped, but such worship involved scientific and, i might say, spiritualized conceptions of the operations of nature which in time were altogether lost sight of. gross phallicism is clearly the result of degeneration, and of a lapse into sensuality and superstition. i think no one can study the facts connected with fire and light as the deity in the various countries in which this worship prevailed, without perceiving the change it gradually underwent during later ages, and the grossness

that the festival which celebrated the return of spring was instituted by the inventors of the neros thousands of years prior to the beginning of the christian era, to celebrate the vernal equinox and to commemorate a return of nature's bounties; but, after male reproductive power began to be regarded as the creator, when passion came to be considered as the moving force in the universe, and when the operations of nature began to be typified by a dead man on a cross who was to rise again, easter was celebrated in commemoration of a risen savior or sun-god. the following is an account given in ramsay's travels of cyrus, concerning the vernal equinox festivals in the east. when cyrus entered the temples he found the public clad in mourning. in a cavern lay the image of a young man (the dying

hem is a cross in the form of the letter t which was used as an emblem of creation and generation before the church adopted it as a sign of salvation. to this representation of male reproductive power "was sometimes added a human head, which gives it the appearance of a crucifix, as it has on the medal of cyzicus" originally the figure of a dead man on a cross typified creation and destruction or the operations of the creative forces in nature. everything dies only to live again. although man dies, and although the individual man becomes but a dead branch on the tree of life, still the tree lives. through the cross- phallus idea, or through man's power to create, existence on the earth continues. although the sun dies in winter, in spring it revives again to quicken and enliven nature and

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

in the courseofa lecture onscottishwitchcrafttrials,given in1891to a bibliographical society known asthesetteofoddvolumes, he publicly expressed his belief in supernatural beings. having argued that hypnosis, auto-hypnosis and hysteria could account formuchofso-called witchcraft, he added:'ofcourse this is far from accounting for the whole range of phenomena; indeed, unless we accept the theoryofthe operation of intelligent powers superior to man, some better and some worse, of an intermediary character, neither wholly goodnorwholly evil, it is hard to see how observed phenomena can be accounted for with logical completeness, either today or in the sixteenth century' later, in the years before thegreatwar, he wrote a seriesofhistorical novels on witchcraft,butit was neither by supernatura

e therefore more sigils than simply letters' a modified formofthe whole text is printed in regardie's final volume. a later manuscript, labelled 'y, explains the occult signifi255 canceofthe gameofchess, and gives the basisofoneofmathers'most fascinatinginventions-enochianchess. according to mathers 'like thetarotoriginals the chess pieces were anciently small figuresofegyptian gods, representing the operationofthe divine forcesofnature'.theywere thus ideal for transference to the enochian tablets, where they represent'themotionofthe68 thegoldendawnruling angels over the servient squares'.themoves of the pieces are complicated, being possible in three dimensions rather than two, and it is unlikely that the adepts played enochian chess' purely as a pastime. nor was the tarot treated frivolo

GILBERT THE MAGICAL MASON

a sudden death.theblood of all men of our race is similar in constitution, and in order to save life after serious losses of blood, the blood of a healthy man has been transfused into the veins of a sufferer, with favourable results, and without leading to any notable change in the personality of the recipient: this operation is only performed as a last resort, because of the dangers involved in the operation, especially from the risk of admitting air into the veins, and from the risk of the clotting of the blood while traversing the tubes of the apparatus.thestrange results of the crossings of the races of mankind as shown in their offspring, notably the occurrence of black, white and mulatto babies, in curious sequence from the union of white men and negro women, is not due to the admix

GILBERT THE SORCERER AND HIS APPRENTICE

d it, and by the forces whose operation first whirled the star mist, the fire mist, into a nebulous form, and then consolidated it into planets.ifthat premise again be accurate, it follows that the precise direction and position of that plane with regard. to the star sphere surroundingitmust beinsome way or other the key to the constitution and nature of the solar system, because it is the key to the operation of the forces which produced it. now that planeisthe plane of the ecliptic, the plane on which, looking from this earth, we see the sun. and round that planeofthe ecliptic, roundthecircle of stars, that is, which is concentric with the plane of the solar system, and which the plane of the solar system would touch if it were extended far enough, there are certain .stars and groups of

, for the very sufficient reason that it would give a great deal too much power to people untrained and unfit to exercise such power. that book oframa prasad's was primarily addressed to initiates, and to them every sentence is full of meaning, but a great deal is also perfectly intelligible, with careful study, to the outer world. now, the first thing to remember, when you are trying to consider the operation of the tatwas as we see them round us constantly, when you are trying to identify any particular tatwa, to know what particular tatwa is current at the time, and so forth, you must bear in mind what very few people ever do bear in mind, and that is, that as you approach towards manifestationinactual physical and material phenomena so does the perplexity increase.itis very simple when

n i say this, i do not mean repeated in its full force, for this is never so; even the adept has not the power to mould and alter his body according to his will. but every human being, no matter how little trained, has the power to produce some effect, and the effect entirely depends upon the amount of training, the amount of will put forth, and the amount of faith. that gives you a great clue to the operation of the tatwas over daily life. for by that very operation of the akasa acting upon the will of the human being it is possible to call any tatwa into strong action, or to prohibit the operation of any tatwa, also to prolong any tatwa; and there in a large measure lies the key to health and disease. let the will call into operation and keep in operation the taijas tatwa, and a chill is

aneously. you want one or other for some particular purpose. you want the sun-breath or you want the moon-breath. well, you can have it. you can bring about that particular phenomenon. just as you can go into your dark room and get the light you want, you can have your taijas tatwa or any other tatwa. the human will must be joined with the divine will, and both acting in the akasa can bring about the operation of any tatwa which you please.itis true that at certain times you can get your result better than at other times; for understand the tatwas flow out at regular succession from the sun, and as i told you in a former paper, they begin at sunrise, and they go on in regular rotation from sunrise to sunset, and so it comes about that one or other is more potent in the solar tatwas at one

lsociety..vol.iii, no. 3(1895),pp.35-41](4)thetatwasonfour planesthesubjectthati have undertaken to speak upon tonight is an exceedingly wide one, andyoumust please look upon what i have to say as only the very first glimpse, so to speak, of that subject, becauseitis not possible to go any further than thisinthe course of one evening, we have seen in all the relations in which we have considered' the operationofthese five tatwas, that the whole philosophy of the upanishads has been absolutely borne out by modern science, or wherenotabsolutely borne out, then there has been silence. on no point have we found a contradiction by modern science. therefore we are to a certain extent justified in thinking that what we have found to be. a law wherever we have traced it is also probably a law in t

imthatst john didtoehrist.a. large school of orientalists. have..concluded thatwhenbuddha communed withanandahewasinfact communingwithhis own higher self.thenextplaneis viinflna,that is what we call the psychic.thenextis manas()rmens,whichisthefor whatwecall the mental; and.the lowest is prana,whic;his physical life.nowwhatwe have .beenconsidering hitherto has been entirely prana, that islto say, the operation ofthetatwas upon the life of the physical universe. and you will rememberthatwe startedwiththis.prepesition;'thatwhen nothing was, before the beginningofthings,the breathofthe all came into being.thatbreath was the iswara,thefirstmanifestation of almighty god in an267infmite.267space of unmanifestation, in an infmite void,thefirstflurtetofthe great breath. and that flutter,thatfirst

was; every one crossing and recrossing, acting and reacting upon each other, and producing an infinite complex255 ity which is only paralleled by the infinite complexity of creation. in precisely the same way was the physical body of man created and built up from the very first germ of organic humanity up to the complete full-grown adult human being; created, sustained, developed, and built up by the operation of the tatwas bringinghimthese five characteristics in varying quantities and at varying times. here, in order to see how the tatwas operate from plane to plane, i must give a concession which perhaps some may deem tobea concession of their entire position to the materialists. because, for this purpose at all events, we must grant that everything of which we are conscious is physical

GOETIA LUCIFERIAN

on, as the djinn 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

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

arred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, and invokes once again the holy guardian angel so that the operation is sealed with the stamp of the divine light (see figure 87, in regardies tol) one of the highly significant and important results of this ritual, if rightly performed in the manner indicated, is the cleansing of the entire sphere/aura of personality. only a little practice will demonstrate to us as to whether we are succeeding in obtaining the required effect. there should be a clea

GOLDEN DAWN RITUALS B

g of a citrine color. this alludes to a deep and profound mystery. the mystery is that the macroprosopus is represented by hyha and is contained, yet hidden, within the symbol of the microprosopus. the symbol of the microprosopus is the pentagram, while the symbol of the macroprosopus is the hexagram. the pentagram is a most potent symbol and is the signet star of the microprosopus. it represents the operation of the eternal and divine spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the greatest importance to the adept. the right arm of the pentagram is attributed to the element of n. it is represented by the kerubic, h, and the cup. the color of this point of the pentagram is blue. the horizontal line forming the top p

GOLDEN DAWN RITUALS C C1

t confuse the material herein with the current published material available. the z.a.m. should create the symbol in its various colors on a black background. this symbol then should be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven lettered notarikon or name: atyrara. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm (see full page diagram of complete hexagram) ararita atyrara atyrara is a notarikon that forms the divine name of seven letters with the hebrew initials of th

GOLDEN DAWN RITUALS K

offer yourself unto the high powers as surety for the order (chief adept re-clothes, assisted by fourth and fifth adepts. three adepts enter the vault, roll the altar aside, open the lid of pastos, and put book "t" upon the table. chief adept steps into the pastos, and stands facing the door. the three adepts join wands and cruces) chief adept "i invoke thee hru, the great angel who art set over the operations of this secret wisdom, to strengthen and establish this order in its search for the mysteries of the divine light. increase the spiritual perception of the members and enable them to rise beyond that lower self-hood which is nothing, unto that highest self-hood which is in god the vast one (the three adepts disjoin their wands and lower them into the pastos, joining them together at

through sacrifice, yehashuah, yehovasha, i authorize and charge ye, ye forces of evil that be beneath the universe, that, should a member of this order, through will, forgetfulness, or weakness, act contrary to the obligation which he hath voluntarily taken upon himself on admission, that ye manifest yourselves as his accusers to restrain and to warn, so that ye, even ye, may perform your part in the operations of the great work through the order. thus, therefore, do i charge and authorize ye through yehashuah, yehovasha, the name of sacrifice (three adepts disjoin wands and cruces. chief adept steps out of pastos) chief adept "let the pastos be placed without the vault as in the third point of the ceremony of adeptus minor (the pastos is carried out by the fourth and fifth adepts into the

GOLDEN DAWN RITUALS SADD

the nature of that section. here be the rules for analyzing a pyramid. the rules are concise and direct and should be memorized. truncated pyramid great cross 24 triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attribute

GOLDEN DAWN RITUALS SCONTINUED

e of pyramid akin to the nature of that section. here be the rules for analyzing a pyramid. the rules are concise and direct and should be memorized. great cross triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attribute

GOLDEN DAWN RITUALS T

ys read the key of the tablet first, not the sub-angle (this activates the entire tablet) step two- key 18 (activates the sub-angle of l of o) use of calls (g.h. frater d.d.c.f) now, though these calls are thus to be employed to aid thee in the skrying of the tablets in the spirit vision, and in magical workings therewith, yet, shalt thou know that they be allotted unto as much higher planes than the operation of the tablets in the assiatic plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and

GOLDEN DAWN RITUALS T3

ys read the key of the tablet first, not the sub-angle (this activates the entire tablet) step two- key 18 (activates the sub-angle of l of o) use of calls (g.h. frater d.d.c.f) now, though these calls are thus to be employed to aid thee in the skrying of the tablets in the spirit vision, and in magical workings therewith, yet, shalt thou know that they be allotted unto as much higher planes than the operation of the tablets in the assiatic plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and

GOLDEN DAWN RITUALS U1

ted into it. the reasoning mind, therefore, is that which useth and combineth the principia of hmkj and hnyb so that the parts of hmkj and hnyb which touch the ruach are the initiators of the reasoning power. the reasoning itself is a process and a simulacrum of the action of the higher wisdom and understanding. for the air is not the light, only the translator of the light. yet, without the air, the operation of the light could not so well be carried out. the words ruach, and spirit, also meaneth air. it is like a thing that goeth out though knowest not wither, and cometh in though knowest not whence "the wind bloweth where it listeth, and thou hearest the sounds thereof, but canst not tell whence it cometh nor whether it goeth. so is everyone that is born of the spirit" the air, the ruac

GOLDEN DAWN RITUALS Z1

s into the pyramid symbol. 7 a cross of the elements, symbolising their purification through the light of the four lettered name hwhy in trapt. the cross of four arrowheads, representing the keen and swift impact of the light, coming from behind the veil through the elements symbolised by the arrow of i in the path s. it is indifferent which of the crosses be employed, seeing that 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

GOLDEN DAWN RITUALS Z2

. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the fo

thus, representing the candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation in a loud, firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magi

and record the sigil if it had been unbound or uncovered, recite a license to depart or a banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram. thus, only may he in comparative safety quit the circle. note: get the spirit into a white triangle outside the midheaven, then shall he speak the truth of necessity. h consecration of talismans a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesmata or material basis. e. in telesmata, the selection of the matter to form the talisman; the preparation and arrangement of the place. the drawing and forming of the body of the talisman. in natural phenomena, the preparation of the operation; the formation of the circle, and the selection

up of n, a flame of o, a pentacle, or the like. f. the invocation of the highest divine forces, winding a black cord around the talisman or material basis covering the same with a black veil, and initiating the blind force therein. name aloud the nature of the talisman or operation. g. the talisman or material basis is now placed towards the west, and duly consecrated with n and o. the purpose of the operation, and the effect intended to be produced is then to be rehearsed in a loud and clear voice. h. placing the talisman or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it will be attained, and the reason thereof. i. announcement aloud that all is prepared and in readiness, either for charging the talisman, or for the commencement

operation, and the effect intended to be produced is then to be rehearsed in a loud and clear voice. h. placing the talisman or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it will be attained, and the reason thereof. i. announcement aloud that all is prepared and in readiness, either for charging the talisman, or for the commencement of the operation to induce the natural phenomena. place a good talisman or material basis within the white triangle 8 on the altar. place bad to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the center of the triangle for evil. j. now follows the performance of an invocation to attract the desired spirit to the talisman or material basis, describing

nvisible. the formulating of the exact distance at which the shroud should surround the physical body. the consecration with nand o, so that their vapor may begin to form a basis for the shroud. h. the beginning of formulating mentally a shroud of concealment abut the operator. the affirmation aloud of the reason and object of the working. i. announcement that all is ready for the commencement of the operation. orator stands in the place of the hierophant at this stage, placing his left hand in the center of the white triangle and holding in his right the lotus wand by the black end in readiness to concentrate around him the shroud of darkness and mystery. 11 (in this operation as in the two others, under the dominion of s, a pentacle or telesmata suitable to the matter in hand, may be mad

the definition of the form required as a delineation of blind forces, and the awakening of the same by its proper formulation. g. formulating clearly to the mind the form intended to be taken. h. the actual invocation aloud of the form desired to be assumed to formulate before you, the statement of the desire of the operator and the reason thereof. i. announcement aloud that all is now ready for the operation of the transformation of the astral body. the magician mentally places the form as nearly as circumstances permit in the position of the enterer, himself taking the place of the hierophant, holding his wand by the black portion 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, etc

he right condition. if the flashes do not appear, and if the robes of the elemental be not brilliant and flashing, then let the curcurbite stand within the white triangle for seven days; having on the right hand of the apex of the triangle a flashing tablet of the a, and in the left ,one of the 4. let it not be moved or disturbed all those seven days, but not in the dark, save at night. then, let the operation as aforementioned be repeated over the curcurbite, and this process may be repeated altogether three times if the flashing light cometh not, for without this later, the work would be useless. if after three repetitions it still appear not, it is a sign that there hath been an error in the working, such being either in the disposition of the alchemist or in the management of the curcu

GOLDEN DAWN RITUALS Z3

higher soul or by the ceremony, but, the will consenting, the whole of the ceremony is directed to strengthening its action. as the badge is placed upon him, it is as if the two great goddesses, isis and nephthys, stretched forth their wings over osiris to restore him again to life. the mystic circumambulation follows in the path of light to represent the rising of light in the candidate, through the operation of self-sacrifice. as he passes the hierophant s throne, the red calvary cross is astrally formed above the astral white triangle on his forehead, so that so long as he belongs to the order, he may bear that potent and sublime symbol as a link with his higher self and as an aid in searching out the forces of the divine light, if he will. the higher soul or genius now returns to the i

GOLDEN DAWN RITUALS ZAM11

be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation of this form. step out of it and then go to the altar in the west facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search for divine light. build and strengthen his will and neschamah to aid him in the accomplishment of his true will and the great work. touch him/her now with thy angelic hands so that he may be enabled to rise beyond that lower selfhood which generates into no

GOLDEN DAWN RITUALS ZAM14

or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any star, or aught else, unto_(his/her name_ may there be granted the accomplishment of his/her true will" step 9 go to the altar, and visualize the deceased at the east facing west. step 10 "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish_(his/her name_ in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 11 go to the east of the a

GOLDEN DAWN RITUALS ZAM18

and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 10 go to the east o

GOLDEN DAWN RITUALS ZAM20

pe of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the sword in the right hand with both arms raised on high. contemplate with imagination, and aspire unto the ideal and say "i invoke thee, hru, thou great angel who art set over the operations of this secret wisdom. strengthen and establish me in my search for the mysteries of the divine light. increase my spiritual perception and assist me to rise 8 beyond that lower selfhood which is nothing unto the highest selfhood which is in god the vast one" step 19 pass to the north. project the astral form to the throne of the hierophant in the east, and facing your body, say "th

GOLDEN DAWN RITUALS ZAM8

ird point is especially in harmony with twklm. this shows the triad operating through the angle of two pentagons with a circle. it also alludes to the three alchemical principles, plus, plus the four elements in their positive and negative form, all under the presidency of the ten sephiroth. the decagram, reflected from the fifth point, is composed of two pentagrams within a circle. it alludes to the operation of the duplicated h of the tetragrammaton. it also refers to the concentration of positive and negative forces of and of the four elements under the presidency of hnyb, the convolution and revolution of forces under aimah. as a general rule, the endecagram refers to the twpylq. when it is reflected from every forth point, it represents their restriction. however, from other reflectio

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

0. graham hancock fingerprints of the gods 223 bullet, at the rate of 18.5 miles every second. in the time that it has taken you to read this paragraph, we have voyaged about 550 miles farther along earth s path around the sun.3 with a year required to complete a full circuit, the only evidence we have of the tremendous orbital race we are participating in is the slow march of the seasons. and in the operations of the seasons themselves it is possible to see a wondrous and impartial mechanism at work distributing spring, summer, autumn and winter fairly around the globe, across the northern and southern hemispheres, year in and year out, with absolute regularity. the earth s axis of rotation is tilted in relation to the plane of its orbit (at about 23.5 to the vertical. this tilt, which ca

o splinter when so fine an edge was being employed, probably only 1/200 inch wide. parallel lines are graved only 1/30 inch apart from centre to centre.16 in other words, he was envisaging an instrument with a needle-sharp point of exceptional, unprecedented hardness capable of penetrating and furrowing diorite with ease, and capable also of withstanding the enormous pressures required throughout the operation. what sort of instrument was that? by what means would the pressure have been applied? how could sufficient accuracy have been maintained to scour parallel lines at intervals of just 1/30-inch? at least it was possible to conjure a mental picture of the circular drills with jewelled teeth which petrie supposed must have been used to hollow out the lung s chamber sarcophagus. i found

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

body, or astral traveling. however, the enochian system views the astral as only one of several cosmic planes and therefore prefers to cali the process traveling in the spirit vision. the terco spirit vision implies maintaining a consciousness which is higher than the normal brain consciousness. traveling in the spirit vision differs from dreaming in that you must retain full consciousness during the operation and return to your physical body with unbroken memory. 3. skrying. a third operation is called skrying. this consists of using a shewstone or other appropriate device to focus your consciousness on the subtle planes while retaining awareness of, and control over, your physical body. skrying is a form of meditation. while the mind roams the watchtowers and aethyrs, the body can speak

rs in order for an invocation or evocation to be successful, you must be able to elevate your mind to another dimension. you must be able to see and hear with the body of light, because the deities and demons of the watchtowers and aethyrs are not physical but etheric, astral or psychic beings. the first step is imagination. you must imagine that the deity comes before you. the known signposts of the operation should be of service during this step. atthe climax of the operation, you will actually see and/or hear the deity or demon invoked. if a demon strikes you, you will suffer the pain accordingly. however, no one elle around you will probably be able to see or hear the deity except yourself. this in no way lessens the reality of the demon or deity. if a scribe is at hand, you will want

that divine spirit which should govern it. the golden dawn's the ritual of the pentagram the five-pointed pentagrama represents the five cosmic elements of the watchtowers. the following diagram shows this relationship: the pentagram should always be traced with the single point of spirit aboye the four lower elemento. when invoking, the first fine drawn is towards the point which corresponds to the operation.when banishing, the tracing begins at the 98 corresponding point and the first lame is drawn away from that point. this is shown in detall in figure 7. in all cases, trace the pentagram with your wand in the air in front of you and imagine that each zinc is being drawn in the appropriate color. after a successful tracing, you should be able to clearly "see" the pentagram suspended an

able to "see" the flaming pentagrams in the air alter tracing them with your wand. at the end of step 10 you should be able to feel the four kings and yourself together as a living pentagram. 101 hexagrams of the elements the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth. usuaily, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of dif ference from the pentagram. the golden dawn's the ritual of the hexagram when invoking, evoking, or banishing deities of the watchtowers you should always include tracing the proper hexagram

way. if necessary, use the rending of the veil. gaze through the door and see what is there. with practice you should be able to see more and more of the regionsthat lie behind the symbolic door. step 7. return by visualizing the door closing behind you. if necessary, use the casing of the veil. know yourself to have returned. mentally shrink the door back to iits original size on the card. close the operation with another banishing ritual of the pentagram. note: if youfind this method difficult, try it while sitting in a confortable chair. if you can "see" the expanding square become a realistic door in front of you, then you are very near to success. 120 spirit vision in the watchtowers an advanced method i can travel like the sun. i can travel like the sun. i can tread the path. i can t

ll powerful magic is within me. 1 am one zvho can travel in strength without forgetting his name. i am yesterday "seer of millions of years"is my name. i can t ravel along the paths with those who influence the gods. chapter xlii, the book of the dead the following exercise for rising on the planes is intended for your magical preparation. it is adapted from crowley's liber o, chapter vi. perform the operation as often as necessary cantil you have attained the one-pointed concentration of dharana or a degree of samadhi. you should attain some success with the exercise for subtle body development before attempting this more advanced exercise. step 1. properly prepare yourself and your surroundings. step 2. project your subtle body straight up. you should rice cap aboye the earth on a fine t

result in a degree of samadhi, a state of deep transcendental meditation. this is equivalent to entering the formless cosmic planes of the aethyrs aboye un. whether you achieve this or not, you will inevitably reach a point where it is unbearable to continue to rise higher. when this point is reached (and it will vary from one person to another and from one day to another) you should begin to end the operation. notes to step 5. faithfully record your results. in time you may be able to establish patterns which are not otherwise recognizable. 127 ritual outline for a journey to square b of oyvb in water of air use the following outline to create your own ceremony to travel in the spirit vision to the watchtower of air, the subquadrant water of air, the square b of oy (v) v (u) b. step 1. co

appropriate magical exercise for the beinning magician: step 1. choose one single idea of enochian magick upon which to perform this operation. this can be a deity, an aethyr, a watchtower square, or a simple shape such as a circle or triangle. the symbols of the cosmic elements are iideal to use for this purpose. step 2. assemble the appropriate magical instruments to correspond with the idea of the operation. for example, if your object is the aethyr kf r and specifically, the wheel of khr, then you will want the colors violet and blue, pperhaps an amethyst or lapis lazuli, wood from an oak, ppoplar or fig tree, and the scent of saffron. your weapon would be a sceptre, and so on. you can use crowley's liber 777 to determine exact correspondences, but you are encouraged to use your own in

the iimportant thing in this step is to make your surroundings "feel right" to you. step 3. imagine the object, deity or place that you have chosen clearly before you "see" the colors and shape distinctly. concentrate so hard that no other thought whatsoever enters your mind for as long as you can. 166 step 4. record the results in your magical diary. these should include (1) the chosen object of the operation (2) date and time of exercise (3) description of instruments used, posture taken, and any rituals performed as preparation (4) time periods in seconds (or minutes if you are adept at this exercise) that you were able to concentrate without a distraction (5) number of distractions (i.e, the number of times an unrelated thought came into your mind such as "i wonder how long i have been

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the infernal realm beyond assiah corresponds the name of an averse force. thus we find in the tree of life an excellent model and vehicle for use in magical evocation. preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake. within the initiatic framework of the r. r. et a. c, the initiate should

site in nature and irreconcilable with the infernal and averse forces, the adept nonetheless thereby creates a unified pair of opposites, a dynamic functional polarity of magical forces. the dark forces are brought into correct relationship with divine guidance, and divinity comes to dispose over its dark, chthonic, instinctual power. the magician thereby grows in awareness, learning to recognize the operation of these forces in day-to-day life and to liberate him or herself from their blind force. at length, the magician learns to act in coordination with divine guidance and true will, consciously directing and administrating the dark forces like the conductor of a symphony. thus the major adept becomes the conductor of an orchestra of forces that once conducted him (or her, unseen and un

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

the colours employed in illuminating manuscripts, and thus may stand for rune, mystic writing, hence our zauber (magic- to identify zoupar with z'epar (p. 40, as. tedfor with tiher, is forbidden by the difference of vowel, though it would bring the notion of magic very near that of sacrifice again. one would much rather trace zoupar to zouwan, goth, taujan, as. tawian (facere, parai-e, and assume the operation of some anomalous change of the w into v, h, p^ even the lith. daryti, lett. darriht (facere, and the slav, tvoriti (facere, creare, fingere) are worth considering. another term no less perplexing is one peculiar to the saxon branch of our race. in l. saxony they still say for conjuring or soothsaying, wiklien, wicken (ssp. 2, 13. homeyer p. 117 var. x) and wigeleu (wichelen, for for

agined in the form of hutterflies or ivorms, which caused gnawing pains and swellings in the joints of the hands and feet^ the disease being an obstinate one, and often hard to cure, the common people set it down as the work of witches. it is also called the hair-worm, and in the netherlands j't^wipm^ gout. a spell classifies gouts as running, staying, trembling, evening, and growing gegicht. but the operations of the holden must have been far more extensive, and concerned in many more diseases. the houenzopf, wichtelzopf (plica polon) was spoken of, pp. 464. 474. in euss. the plica is volosets, which borders on volos p. 625n, but comes from volos, vlas, hair. a witch confessed (yoigt's abh. p. 122^ job. weyer's arzneibuch (j. wier, piscinarius, b. at grave in brab. 1515, d. at tecklenb. 1

name it polednice (meridiana, but the poles .dziewanna (p. 993n, which is jjiana again, and as diana often means the same thing as holda, it is essential to remember that this goddess also loves to appear at the hour of noon (praetor, weltbeschr. 1, 476, and that ivhite ladies are seen at the same season (p. 963-4-6, whose original is berhta the bright. so that the malady can safely be traced to the operation of deities and elves. that here holda and berhta do strike in, has already been inferred on other grounds, p. 477-8, in speaking of the aunt in the rye, the woman in the wheat, who passes through the corn at noontide, like the wendic pshi-polnitsa: some call her ^js/a- polontsa, she appears between 12 and 1 to labourers in heathy districts, especially to women weeding flax, she is cl

row of pollard-ashes, which, by the seams and long cicatrices down their sides, manifestly shew that in former times they have been cleft asunder. these trees, when young and flexible, were severed and held open by wedges, while ruptured children stript naked were pushed tlcrough the apertures, under a persuasion that by such a process the poor babes would be cured of their infirmity. as soon as the operation was over, the tree in the suffering part was plastered with loam, and care' pauli hentzueri itincrar (an. 1598-9, breslau 1017. p. 5- n.b, in the o.fr. tristan 1321 31 when the dwarf frociue confides to the blackthorn the secret of king mark having horse's ears, he first puts his head under the hollow root, and then speaks. his secret thus passes on to the thorn. 1168 sicknesses. ful

rociue confides to the blackthorn the secret of king mark having horse's ears, he first puts his head under the hollow root, and then speaks. his secret thus passes on to the thorn. 1168 sicknesses. fully swatlied up. if the part coalesced and soldered together^ as usually fell out where the feat was performed with any adroitness at all, the party was cured; but where the cleft continued to gape, the operation, it was supposed, would prove ineffectual. we have several persons now living in the village, who in their childhood were supposed to be healed by this superstitious ceremony, derived down perhaps from our saxon ancestors, who practised it before their conversion to christianity. at the south corner of the area near the church, there stood about twenty years ago a very old grotesque

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

od, therewith shalt thou saw upon a wooden threshold that much people passeth over, till it be kindled. then make firewood of birch-fungus, and kindle it at this fire, with which thou shalt heat the bath, and on thy life see it go not out (see suppl. notfiur can be derived from not (need, necessitas, whether because the fire is forced to shew itself or the cattle to tread the hot coal, or because the operation takes place in a time of need, of pestilence. nevertheless i will attempt another explanation: notfiur, nodfiur may stand for an older hnotfiur, hnodfiur, from the root hniudan, ohg. hniotan, on. hniofta (quassare, terere, tundere; l and would mean a fire elicited by thumping, rubbing, shaking. and in sweden it is actually called both vrideld and gnideld: the one from vrida (torquere

GRIMOIRE OF TURIEL

that it may be biessed to set forth the praise of thy holy name that no hurt the secret grimoire may be able to come unto me, through the virtue and defence of our lord jesus christ. amen. the secret grimoire invocation for sunday (sol: come, heavenly spirits who have the effulgent rays of the sun, luminous spirits who are ready to obey the power of the great tetragrammaton, come and assist me in the operation that i am making under the auspices of the grand light of day whicb the eternal creator hath formed for the use of universal nature. i invoke you for these purposes. be favourable and auspicious to what i shali ask in the name of amioram, adonai, sabaoth. the secret grimoire invocation for monday (moon) haste ye sublime and intelligent genil who are obedient to the sovereigu arcana

m making under the auspices of the grand light of day whicb the eternal creator hath formed for the use of universal nature. i invoke you for these purposes. be favourable and auspicious to what i shali ask in the name of amioram, adonai, sabaoth. the secret grimoire invocation for monday (moon) haste ye sublime and intelligent genil who are obedient to the sovereigu arcana, come and assist me in the operation that i undertake under the auspices of the grand lumiriary of the night. i invoke you to this end and implore you to be favourable and hear my entreaties in the name of him who commands the spirits of the four quarters of the universal mansions: inhabit, bileth, mizabu, abinzaba. the secret grimoire invocation for tuesday (mars) come children of the red genii who have executed the or

end and implore you to be favourable and hear my entreaties in the name of him who commands the spirits of the four quarters of the universal mansions: inhabit, bileth, mizabu, abinzaba. the secret grimoire invocation for tuesday (mars) come children of the red genii who have executed the order of the sovereign master of the universe upon the armies of the rash sennacherib, come and assist me in the operation that i undertake under the auspices of the third brilliant luminary of the firmament; be favourable to my entreaties in the name of adonay sabaoth. the secret grimoire invocation of wednesday (mercury: run to me with speed, come to me ye spirits of mercury who preside over the operation of this day, hear favourably the present invocation that i make to you under the divine names of v

tion of wednesday (mercury: run to me with speed, come to me ye spirits of mercury who preside over the operation of this day, hear favourably the present invocation that i make to you under the divine names of venoel, uranel, be kind and ready to second my undertakings. render them efficacious. the secret grimoire invocation for thursday (jupiter) come speedily ye olepid spirits who preside over the operation of this day. come, incomprehensible zebarel and all your legions, haste to my ass stance and be propitious to my undertakings, be kind and refuse me not your powerful aid and assistance. the secret grimoire invocation for friday (venus) come on the wings of the wind, ye happy genii who preside over the workings of the heart. come in the name of the great tetragrammaton; hear favourab

HAMIL THE ROSICRUCIAN SEER

ed; after seeing various images, the boy finally described from the mirror the guilty person, stature, dress, and countenance; said that he knew him, and ran down into the garden, where he apprehended one of the labourers, who, when brought before his master, immediately confessed that he was the thief.mrlane, the eminent orientalist, who lived for several years in egypt, and witnessed personally the operations of the egyptian magicians, of which he has published many curious relations: states, that on one occasion the magicians' perform255 ances were ridiculed by an englishman present, who said that nothing would satisfy him but a correct description of his own father, of whom he was sure no one of the company had any knowledge.thesceptic was a little staggered when the boy described the

l 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.ro6therosicrucianseertheoperator must have the seal and character of the spirit he would invoke. also the pentacle and character of the planet governing the day and hour of the operation, written on virgin parchment and duly consecrated in the aforesaid manner.consecration of the crystaleternal god who by thy wisdom has given and appointed great power in the characters and other holy writings of thy spirits and hast given unto them that useth them faithfully, power thereby to work many things. bless now 0 lord this crystal formed, framed, and written by the hand of t

vercome all phantasms and oppositionsofthe devil through thy influence and helpofthy holy and mighty names.onagla,tetragramma255ton,and in the crossofchrist our only lord, amen.104therosicrucianseerconcerning the apparatus and instruments to be used in thisarttheoperator must be provided with a small table covered with a white linen cloth, also a chair which should be placed in the room ready for the operation. also the necessary apparatus for making a fire (if required) in order tobumthe perfume proper to the planet governing the hour in which he would work, likewise a torch and two wax candles placed in gilded or brass candlesticks highly polished and engraved as shewn.theoperator must have a pair of compasses, some twine or thread, a knife, a penknife, a pair of scissors, a magic sword

HEAVEN HELL

company of the p. 44 gods in sekhet-hetep" occupied another section of it. at the end of a short canal was moored a boat, provided with eight oars or paddles, and each end of it terminated in a serpent's head; in it was a flight of steps. the deceased, as we see, also possessed a boat wherein he sailed about at will, but its form is different from that of the boat moored at the end of the canal. the operations of ploughing, and of seed-time and harvest, are all represented. as to the deceased himself, we see him in the act of offering incense to the "great company of the gods" and he addresses a bearded figure, which is intended probably to represent his father, or some near relation; we see him paddling in a boat, and also sitting on a chair of state smelling a flower, with a table of of

but in many of them the hieroglyphics have, as champollion pointed p. 159 click to view nebseni being weighed against his heart. out, special and very unusual values, and the title "enigmatic writing" given to them by goodwin is appropriate. in the ordinary judgment scenes we find that the heart of the deceased is weighed in the balance against the feather symbolic of maat or righteousness, that the operation of weighing is carried out by thoth and anubis in the presence of the great gods, the owner of the heart himself sometimes looking on, that the gods accept and ratify the verdict of thoth, and that the deceased is then led into the presence of osiris by horus. sometimes the heart of the deceased is weighed against his whole body, as in the papyrus of nebseni, and at other times the p

HELENA BLAVATSKY NIGHTMARE TALES

theenquirer ready to be placed by a yamabooshi, a stranger to him, in the required state? nightmare talesii- the mysterious visitor33 i had heard in europe of mesmerized somnambules and pretenders to clairvoyance, and having no faith inthem, i had, therefore, nothing against the process itself. even in the midst of my never-ceasing mentalagony, i could not help smiling at the ridiculous nature of the operation i was willingly submitting to.nevertheless i silently bowed consent. iii- psychic magicthe old yamabooshi lost no time. he looked at the setting sun, and finding, probably, the lordten-dzio-dai-dzio (the spirit who darts his rays) propitious for the coming ceremony, he speedily drewout a little bundle. it contained a small lacquered box, a piece of vegetable paper, made from the bark

HELENA BLAVATSKY THE KEY TO THEOSOPHY

miniscence is an entirely different thing. reminiscence is defined by the modern psychologist as something intermediate between remembrance and recollection, or "a conscious process of recalling past occurrences, but without that full and varied reference to particular things which characterizes recollection" locke, speaking of recollection and remembrance, says: when an idea again recurs without the operation of the like object on the external sensory, it is remembrance; if it be sought after by the mind, and with pain and endeavor found and brought again into view, it is recollection. but even locke leaves reminiscence without any clear definition, because it is no faculty or attribute of our physical memory, but an intuitional perception apart from and outside our physical brain; a perc

t in this or that particular way always; but that it always does act so as to restore harmony and preserve the balance of equilibrium, in virtue of which the universe exists. q. give me an illustration. a. later on i will give you a full illustration. think now of a pond. a stone falls into the water and creates disturbing waves. these waves oscillate backwards and forwards till at last, owing to the operation of what physicists call the law of the dissipation of energy, they are brought to rest, and the water returns to its condition of calm tranquility. similarly all action, on every plane, produces disturbance in the balanced harmony of the universe, and the vibrations so produced will continue to roll backwards and forwards, if its area is limited, till equilibrium is restored. but sin

HEPTAMERON

ng. and when he cometh to the place where he will erect the circle, let him draw the lines of the circle, as we have before taught: and after he hath made it, let him sprinkle the circle with holy water, saying, asperges me domine &c [wash me o lord &c] the master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole dayes before the day of the operation. and on the day that he would do the work, being clothed with pure garments, and furnished with pentacles, perfumes, and other things necessary hereunto, let him enter the circle, and call the angels from the four parts of the world, which do govern the seven planets the seven dayes of the week, colours and metals; whose name you shall see in their places. and with bended knees invoc

ls; to reveal all earthly things past, present and to come; to pacifie judges, to give victories in war, to re-edifie, and teach experiments and all decayed sciences, and to change bodies mixt of elements conditionally out of one into another; to give infirmities or health; to raise the poor, and cast down the high ones; to binde or lose spirits; to open locks or bolts: such-kinde of spirits have the operation of others, but not in their perfect power, but in virtue or knowledge. the what manner they appear, it is before spoken. heptameron 15 considerations of thursday. the angel of thursday, his sigil, planet, the signe of the planet, and the name of the sixth heaven. the angels of thursday. sachiel. castiel. asasiel. the angels of the air governing thursday. suth, rex. ministers. maguth

HP LOVECRAFT A DARK LORE

es such as few men have ever had "do you realise what it means when i say i have been on thirty-seven different celestial bodies- planets, dark stars, and less definable objects- including eight outside our galaxy and two outside the curved cosmos of space and time? all this has not harmed me in the least. my brain has been removed from my body by fissions so adroit that it would be crude to call the operation surgery. the visiting beings have methods which make these extractions easy and almost normal- and one s body never ages when the brain is out of it. the brain, i may add, is virtually immortal with its mechanical faculties and a limited nourishment supplied by occasional changes of the preserving fluid "altogether, i hope most heartily that you will decide to come with mr. akeley an

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

et up the drill and put five men to work with it while the rest finished settling the camp and repairing the damaged aeroplane. the softest visible rock- a sandstone about a quarter of a mile from the camp- had been chosen for the first sampling; and the drill made excellent progress without much supplementary blasting. it was about three hours afterward, following the first really heavy blast of the operation, that the shouting of the drill crew was heard; and that young gedney- the acting foreman- rushed into the camp with the startling news. they had struck a cave. early in the boring the sandstone had given place to a vein of comanchian limestone, full of minute fossil cephalopods, corals, echini, and spirifera, and with occasional suggestions of siliceous sponges and marine vertebrate

INITIATION INTO HERMETICS

faculty any more, lead the akasa in your ear back into the universal akasa. by introducing the akasa principle into the acoustic chambers, the mental as well as the astral hearing is influenced and developed and you will attain to the physical clairaudience with the help of the concentrated air element. anyone meditating intensely on this problem will instantly find the coherence and may compare the operation with the wireless, where the ether as the akasa principle of matter and the air likewise are playing their part as transmitters of the sound waves. 3. development of the astral clairfeeling (clairsentience) before passing on to the development of the astral clairfeeling, let us take up our magical diary and transfer ourselves to the time when we were engaged thoroughly with the intro

rson of absolute moral integrity, and his mind and his motives must be noble if he will follow the motto: unit the pure all things are pure. working with the four elements, the magician has three fields of activity corresponding to: 1. the immediate effect; 2. the timed effect which is limited to a certain time; 3. the permanent effect, which fades as time goes on and finally ceases altogether if the operation is not renewed. 1. the influence through the fire element (combustion) arrange for a piece of flannel or blotting paper about 4 by 4 inches. in an emergency, a piece of ordinary paper will do as well. moisten it with any liquid condenser and allow it to dry. now put the paper in front of you and with the help of the imagination through the material elements, concentrate into it the p

concentrate once more on the fact that the power is released by burning the paper or flannel, inducing the grosser elements to bring about the result you desire. the ashes that remain are worthless from the magic point of view, and you may dispose of them like ordinary ashes. when performing this experiment you can arrange the effect so that it will occur the very moment that the person for whom the operation is performed eats or drinks something warm, enters a warm room, or somehow comes in contact with heat. this offers the opportunity to project the fire element into paper, to load it with a desire, and to hand it over to the universal fire element or the akasa principle in order to release the effect. there are still many other ways that might be followed, but this example will suffic

llustrate the influence of the earth element. following these instructions, the magician can work out various methods and his intuition will inspire him to do the right thing. as one can see in the light of these examples, the magician s trained willpower remains the decisive factor that is moving the universal elements to produce the desired effect with the help of the imagination. he can repeat the operations optionally until the success has been achieved. the magician can undertake these experiments for himself for the sake of self-influencing. there is another kind of self-influencing where the beings of the elements, the so-called salamanders, fairies, mermaids and gobbling execute the required effect with the help of the elements. i will publish the way of summoning forth these being

f this practice, because all things are pure to the pure. in the hands of an immoral man these practices would do more harm than good. at least, a lot of mischief would be done by them, and powers as high as those of love must not be misused. therefore i am restricted to comment briefly on the principle on which this loading is based. first of all, certain precautions are essential, without which the operation could not be accomplished successfully. any mago-sexual operation, whatever purpose it may serve, is a sacred act, a prayer by which the generative act of love is imitated. everything created in the universe has been produced by the act of love. this universal law is the fundament of sexual magic. obviously one ought to work with a like-minded congenial partner who has gone through t

ISIS UNVEILED

. that you win he ^udent (prvj^ala, and^ a truth, sons and daughters mine, you shall see marvels' nie promise was given. tlie exhibitor went to procure stole and short surplice (etiebi y toqvtie, and returned in a moment, taking his stand at the side of the 'possessed with tbe denla' with fai fs e towkrd the grouo of stud its, tht order of the day's praceedinga was a lecture to the byitanden, and the operation of exorcising the devils 'you know' said the priest 'that so great is this gill's avermon to holy tbmgi, myscu induded, that she goes into convulsion^ kicks, soeams and diatotta ba body the mo- ment she arrives at the corner of this itreet, and ba convulsive stnigglee leadi their dimas when she enten the sacred bouse of tbe bifost hi' turning to tbe pnwtratc, diuddtring, moat unh^ipy

, xlviii, tq. 328. johanan: mtt- 51. 32b. auguitbw: de ooiimmu mfv, i, 9; fabrkiut: cod. ofcer. jv. t, i, p. 906, tq. 330. i, iviil digitizecoy google jbsds in the gabb op a hagiaan im hieropliaiits and adepts of sorcery and black magic. so apuleius, vho had been initiated, was likewise accused of witchcraft, and of carrying about him the figure of a skeleton a potent agent, as it is asserted, in the operations of the black art. but one of the beat and most un- questionable proofs of our assertion may be found in the so-called museo gregoriano. on the sarcophagus, which is paneled with bas- reliefs representing the miracles of christ" may be seen the full figure of jesus who, in the resurrection of lazarus, appears beardless "and equipped with a wand in the received guise of a necromancer

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

here, from the simple yin (broken) and yang (unbroken) lines, sixty-four hexagrams are evolved, each with a specific meaning. geomantic divination differs only in that the method of dealing with these sixteen symbols gives more complete and elaborate answers than does the yi. the method of operation, however, is not too dissimilar: reliance upon the laws of chance, the geomantic intelligences, or the operation of the unconscious psyche. for my purpose, they are equivalent terms. these sixteen figures are attributed, first, to the four primitive elements of earth, air, fire and water. and then to the seven planets of the ancients, as well as to the twelve signs of the zodiac. only a few elementary descriptions need to be given here in reference to the signs and symbols. experience will prov

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

t of heaven, drawn up in battle array, and headed as, by a figure, we shall choose to say by the archangel michael, or the sun, at the centre, or in the champion, or conquering, point) is called by the cabalists and therefore by the rosicrucians the abstract microcosmos, in which microcosm, or little world, in opposition to the macrocosm, or great world, is to be found man, as produced in it from the operations from above, and to be saved in the great sacrifice (crucifixion-act, the phenomena of the being (man, taking place in the mythic return of the world. all this is incomprehensible, except in the strange mysticism of the gnostics and the cabalists; 62 the rosicrucians. fig. 14 and the whole theory requires a key of explanation to render it intelligible; which key is only darkly referr

y through a door into another world. into this, all the (consumed into microscopical smallness) things of this world, the compressed and concentrate matter-heaps of defunct tides of being and of time, are in combustion rushing: kingdoms of the floors of the things passed through up to this moment held in suspense in the invisible inner worlds. all roars through the hollow. all that is mastered in the operations of this fire, and that is rushing through the hollow made by it in the partition-world of the knowable across, and out on the other side, into the unknowable seeks, in the fire, its last and most perfect evolution into absolute nothing, as a bound prisoner urges to his feet, in his chains, and shrieks for freedom when he is smitten. in fire, we witness a grand phenomenon of the subs

he manifestation, eldest of time, for the timeless; paying homage to the spirit of the devil-world, or rather to beginning and end, on which was the foot of the all, that the all, or the last, might be worshipped; propitiating the evil principle in its finite shows, because (as by that alone a world could be made, whose making is alone comparison) it was permitted as a means of god, and therefore the operation of god downwards, as part of him, though upwards dissipating as before him, before him in whose presence evil, or comparison, or difference, or time, or space, or anything, should be impossible: real god being not to be thought upon. but it was not only in the quickening spirit of divinity that these things could be seen. otherwise than in faith, we can hope that they shall now in ou

eality great divergence between the two, though both start from the common point individuality. a miracle is not a violation of the laws of nature (because nature is not everything, but a something independent of all laws, that is, as we know laws. the mistake that is so commonly made is the interpreting or rather the perceiving, or the becoming aware of that thing we denominate a miracle through the operation of the human senses, which in reality have nothing whatever to do with a miracle, because they cannot know it. if nature, as we understand it, or law, as we understand it, be universal, then, as nothing can be possible to us which contradicts either the one or the other (both being the same, nature being law, and law being nature, miracle must be impossible, and there never was, nor

ing that space which is a space taken out of time, though independent of it in which miracle is possible to us, we cease to be men, because time, or rather sensation, is man s measure; and that when we are men again, and back in ourselves, the miracle is gone, because the conviction of the possibility of a thing and its non-possibility has expelled it. the persuasion of a miracle is intuition, or the operation of god s spirit active in us, that drives out nature for the time, which is the opposite of the miracle. no miracle can be justified to men s minds, because no amount of evidence can sustain it; no number of attestations can affirm that which we cannot in our nature believe. in reality, we believe nothing of which our senses do not convince us, even these not always. in other matters

, grecian, and jewish templar architecture. the union of the two lines gives the christian, universal cross-form, in the blending of the two dispensations old and new, or law and gospel. now, both of these lines, in the rosicrucian sense, have special magic powers, or gifts, according to their several places, and according to the supernatural extra forces brought specially to bear on them through the operations of those who know how (and when) to direct the occult power. those powers bestowed upon the original deserving man, and not extinguished in the existing man, are his still if he retain any glimpse of his original spark of light. justinus kerner, in his scherin von prevorst, most ingeniously anatomises the inner man, and makes him consist of seele, nerven-geist, and geist. the nerven

tory of the whole hermetic creation. there are only two original colours, red and blue, representing spirit and matter; for orange is red mixing with the yellow light of the sun, yellow is the radiance of the sun itself, green is blue and yellow, indigo is blue tinctured with red, and violet is produced by the mingling of red and blue. the sun is alchemic gold, and the moon is alchemic silver. in the operation of these two potent spirits, or mystic rulers of the world, it is supposed astrologically that all mundane things were produced. the following three pages explain the mystic analogy between colours, language, music, and the seven angelic adverse intelligences, supposed by the gnostics to be operative in the dissonance of creation. these represent the descending half of the machatalot

nes to bring good or bad fortune through the planetary affinities of certain days, because they imagined that the various gems, equally as gold and silver, were produced through the chemic operation of the planets, working secretly in the telluric body. they thought that gold and silver, and all the gems, had but one foundation in nature, and were simply augmented, purified, and perfected through the operation of the hermetic or magnetic light invisible and unattainable under ordinary circumstances, and unknown, except to the alchemists. all yellow gems, and gold, are appropriate to be worn on sunday, to draw down the propitious influences, or to avert the antagonistic effects, of the spirits on this day, through its ruler and name-giver, the sun. on monday, pearls and white stones (but no

vine father. these are light and darkness, or form or idea, and matter or plasticity. matter, downwards, becomes fivefold, as it works in its forms, according to the various operations of the first informing light; it extends four-square, according to the points of the celestial compass, with the divine creative effluence in the centre. the worlds spiritual and temporal, being rendered subject to the operation of the original type, or idea, became, in their imitation of this invisible ideal, first intelligible, and then endowed with reciprocal meaning outwards from themselves. this produced the being (or thought) to whom, or to which, creation was disclosed. this is properly the son, or second ineffable person of the divine trinity. thus that which we understand as a human mind became a po

r visible man, is constructed in the elements, and is as equally ashes, or condemned matter, as they are; and because the fire that feeds the body (which is its natural respiration or maintenance) is in itself that which (however slowly) destroys it. man lives upon the lees of nature, or (in the bhuddistic view) upon the gross purgations of the celestial fire, which is urging itself clear through the operation of the divine rescuing spirit in it. it follows that metaphysically all the wonderful shows of life are phantasmata only, and their splendours false and a show only. but as these shows are the medium and the instruments of life, without which intelligence (in the human sense) would be impossible, this celestial second fire has been deified in the acknowledgments of the first inhabita

JESSUP MK THE CASE FOR THE UFO

athed by the sea of sunlight, what would be your concept of sky? monthly review, 1796 "the phenomenon which is the subject of the remarks before us will seem, to most persons, as little worthy of credit as any that could be offered. the falling of large stones from the sky, without any assignable cause of the previous ascent, seems to partake so much of the marvelous as almost entirely to exclude the operation of known and natural agents. yet a body of evidence is here brought to prove that such events have actually taken place, and we ought not to withhold from it a proper degree of attention" that was one hundred and fifty-nine years ago! it is a part of a paper read to a very learned society. these were intelligent and erudite men. they had to overcome their own prejudices, and those of

KETAB E SIYAH

god's favour and it is most right that it should be done. this is the decree of god. thus shall i enact upon you that you might go from this place and so do unto your own sons that god may know them for his own. return hence to this place that i might teach to you what other things are decreed by god" having so heard these words of michael 241 noah did take up his robes that michael might perform the operation thus dedicate to god the body of noah. taking up his knife michael did cut from noah that part of flesh which he was so contracted to. said michael, as he so mutilated the flesh of noah, whispering without breath that none would hear those words he spoke, these words that carried to god's throne who watched all that passed from heaven "so has the faithless son wrought upon the father

LAITMAN M BASIC CONCEPTS IN KABBALAH

the spiritual, altruistic i emerges from the negation of the egoistical i. thus, we begin to sense more intense spiritual vibrations until we develop the soul from a point up to its intrinsic capacity. the inner essence of kabbalah is the research of the light of the creator, which emanates from him and reaches us according to certain laws. the law of roots and branches is the law that determines the operations of the forces that impel all parts of our world s creation to grow and develop. it is said in kabbalah: there is no grain below b a s i c c o n c e p t s i n k a b b a l a h 96 without its angel above that strikes it and tells it: grow! the language of branches also helps reveal information about what occurs in other worlds. creatures that populate a certain world perceive objects i

LAITMAN M KABBALAH REVEALED

not perceive it. but the concept that leaves most kabbalah students completely baffled the first time they study ashlag s preface is how little we really know about ourselves. here s what ashlag writes concerning this: moreover, we do not even know our own essence. i feel and know that i occupy a certain space in the world, that i am solid, warm, and that i think, and other such manifestations of the operations of my essence. yet, if you ask me what is my own essence k i will not know what to answer you. the measurement mechanism let s look at our perception problem from another angle, a more mechanical one. our senses are measurement instruments. they measure everything that they perceive. when we hear a sound, we determine if it s loud or soft; when we see an object, we can (usually) tel

d toil for years in medical school and live through several more years of sleep deprivation during internship, hoping it will eventually pay off in fame and fortune. sometimes the calculation of immediate pain for future gain is so natural, we don t even notice we re doing it. for example, if i became terribly ill and discovered that only a specific surgery could save my life, i would gladly have the operation. because even though the operation itself might be very unpleasant and could pose risks of its own, it is not as threatening as my illness. in some cases i would even pay considerable sums to put myself through the ordeal. the (narrow) road to freedom 133 changing society to change myself nature didn t only sentence us to a constant escape from suffering, and a continual pursuit of p

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

lways unexpectedly! the zohar is considered by many to be a moral teaching based on kabbalah, since it is written in the language of the commandments, prescribing what an individual should do. it is clear that by defining the book of zohar in such way, people attempt to deny its mystical, concealed essence. the authors of the zohar have written this book, which deals only with the composition and the operation of the spiritual worlds, in a deliberately scholastic and legalistic language. this was intended to leave no doubt in the readers minds that the main purpose of kabbalah is not the wisdom itself, but the "dispenser of the wisdom" in fact, the main purpose of kabbalah and of the spiritual laws is to develop our need for the creator, and for us to wish to come closer to him in the qual

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

of kabbalah facilitates our ascension to the upper world and permits one to observe every object s behavior in this world from above. crossing the barrier is a gradual process. studying kabbalah with the goal of nearing the creator s attribute the attribute of bestowal enhances one s keenness. increasingly subtler insights surface, pertaining to the reality in which one lives. one begins to feel the operations at the backstage of matter, the forces that operate the visible, perceptible matter. a kabbalist continues to feel the same reality as before with the ordinary five senses, but at the same time perceives the forces beyond the perceptual boundaries of the five senses with the help of the sixth sense. the hidden reality becomes more and more lucid, and the existence of another reality

r. the air is rejected because of its force, strikes the drum in our ear, and we hear that there is some essence in our proximity. the sense of smell is but air that comes out of the essence, strikes out nerves of scent, and we smell. also, the sense of taste is but a result of the touching of some essence on our nerves of taste. thus, all that these four senses offer us are but manifestations of the operations that stem from some essence, and nothing of the essence itself. even the sense of touch, the strongest of the senses, separating hot from cold, and solid from soft, all these are but manifestations of operations within the essence; they are but incidents of the essence. the hot can be chilled, the cold can be heated; the solid can be turned to liquid through chemical operations, and

o see the path of correct progress. we cannot see the outlet from this world to the upper world, from the will to receive to the will to bestow. we cannot even see that such a thing exists and that here lies our salvation. it follows that the point of free choice is very, very subtle. we can choose an environment that will bring us to a state where the upper light changes our quality, and through the operation of that light, we will be able to enter the spiritual realm. but alone, without a method or a social environment, we cannot make the breakthrough to spirituality* terms such as parallel worlds and parallel universes are becoming increasingly fashionable. many find the possibility of choosing their future enchanting. there are meditations that offer abilities to choose first thing in

LAITMAN M THE KABBALAH EXPERIENCE

ves them a higher, spiritual meaning. this is because, according to kabbalah, a mitzva is a term that relates to the spiritual world and not to ours. an ordinary person thinks that mitzvot represent the creator s desire for people to observe them when they are in this world. but the wisdom of kabbalah explains that mitzvot denote a spiritual nature, laws of the upper world, by which the souls and the operations of the creator live. just as there are natural laws in our world (gravity, electricity, chemical laws etc) so there are laws in the spiritual world, and they are called mitzvot, as simple as that. we must observe the rules of the world we live in because we exist in them and cannot refrain from obeying them. by studying them, we can utilize them as efficiently as possible, because w

LAITMAN M THE PATH OF KABBALAH

aught and understood only by the influences it bears on each student. this means that one not only learns about some spiritual operations, but actually experiences them. only the student can know precisely what he or she is doing, and only the student can feel the consequences of any actions taken. these feelings are conveyable to others only through a unique language, but only one who can repeat the operation can experience it. that is why the wisdom of kabbalah is a guide to spiritual operations. t h e pa t h o f k a b b a l a h 246 t h e c r e at o r q: what is the difference between the perspective of the creator and the perspective of the creature? a: the perspective of the creator means that the entire creation emanates from his thought. it is created through four phases (behinot) of

t such a high spiritual degree, it is beyond our imagination, all the more so before we attain even the first and lowest spiritual degrees. pa r t f o u r: p r o p e r s t u d y 263 the concept of receiving for myself doesn t even exist in the degrees our spiritual leaders have achieved. they find pleasure from the contact with him back to him! the great kabbalists found special words to describe the operations of the creator for us; they clothed his light and his actions in words and phrases. the kabbalists wrote on a level we could understand at the beginning of our journeys, so that afterwards, through our hard work and by delving into the text, we will be able to feel his light directly and completely. t h e l e a r n i n g e n v i r o n m e n t according to the design of creation, we

ism, a spark of light inside his egoism. the egoism abides by different rules in the spiritual world. for spiritual egoism to be fulfilled, we must reject our current level of egoism and ascend, so to speak, to the level of that spiritual desire. when we are given a spiritual desire, no other feeling exists besides the absence of pleasure; it is the vessel in its purest form. for that reason, all the operations, all the efforts are only possible with the help of the body. it is the body that awakens us early in the morning, takes us to bed only late at night, and encourages reading and the occupying of our minds. we work with bodies that belong to this level and it is in this level that the body wants to be rewarded. it immediately begins to present a t h e pa t h o f k a b b a l a h 280 j

oul must perform in this world. men and women also have corrections to perform that correlate to the origin of their souls, but the inner pull toward the creator does not depend on one s gender. many believers and non-believers alike never ask a single question about creation, correction, and the purpose of creation. they have not received a desire for spiritual change from above and only perform the operations they were taught to perform mechanically. there are differences between jews and non-jews in these mechanical operations, just as there are differences between men and women and children under thirteen years of age, or older than thirteen. however, when we attain the spiritual world, we see that the only difference between people is that those who seek spirituality do so because the

consider! c h a p t e r 7. 4 a h o l i da y a s a m e a n s f o r c o r r e c t i o n a ll the corrections in partzuf zeir anpin of atzilut, which is our root, occur in a spiritual process entitled sukkot. man, meaning the soul, or spiritual vessel, is a simile for zeir anpin of atzilut. the origin of the light that the soul receives is the interaction between bina, za and malchut of atzilut. all the operations that za must perform are connected with the mitzvot that relate to the lulav (palm branch) that symbolizes it, and the etrog (citron) that symbolizes malchut. one must combine these properties within, and this inner work happens entirely inside the sukkah. the t h e pa t h o f k a b b a l a h 356 sukkah is the surrounding light of bina that surrounds za, which is where one absorbs t

options: the first is when we feel only our world and learn torah, and especially the wisdom of kabbalah. in that state, we unconsciously extend light from the spiritual worlds, which gradually corrects us. the second is when we already perceive the spiritual world through feelings. then, the wisdom of kabbalah becomes a guide that shows us precisely what we should do next and how. it teaches us the operation of every system in the upper worlds. the growing coarseness of the souls that descend to our world during the 6,000 years requires every generation to have its own torah, one t h e pa t h o f k a b b a l a h 366 that suits the soul of that generation. the torah is the means to correct our egoism, as it says: i have created the evil inclination, i have created for it the torah as a sp

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

not to be entirely neglected by wise people. 328. the incense used in the lodge tends to purify that part of man fs nature which is sometimes called the astral body, as it is made of gums which give off an intensely cleansing vibration. in this respect its effect is analogous to the sprinkling of a disinfectant, which will spread about in the air and destroy undesirable germs, though in this case the operation is on higher levels and in finer matter. it has also the effect of attracting denizens of the inner worlds whose presence is helpful to our working, and of driving away those which are unsuitable. 329. two of the most important constituents of such incense as is useful for our work are benzoin and olibanum. the benzoin is a vigorous purifier, and tends to drive away all coarse or sen

LIBER HAD

h, invoking them duly in their season "this is the second practice of magick art("ccxx. ii" 35-43. 18. let the aspirant apply himself to comprehend hadit as a babe in the egg of the spirit (akasha. ed) that is invisible within the 4 elements "this is the ninth practice of intelligence("ccxx. ii" 49. 19. the aspirant seated in his asana will suddenly commence to breathe strangely, and this without the operation of his will; the inspiration will be associated with the thought of intense excitement and pleasure, even to exhaustion; and the expiration very rapid and forceful, as if this excitement were suddenly released "this is the first and last indication of the sign of the beginning of this result("ccxx. ii" 63. 20. a light will appear to the aspirant, unexpectedly. hadit will arise within

LIBER O

agine his own figure (preferably robed in the proper magical garments, and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him. 3. let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will usually be the great difficulty of the operation. 4. let him then cause that imagined figure to rise in the air to a great height above the earth. 5. let him then stop and look about him (it is sometimes difficult to open the eyes) 6. probably he will see figures approaching him, or become conscious of a landscape. let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously ta

LIBER ALEPH

gery. s the book of wisdom or folly 9 q quo modo natura sua est legenda (how one.s nature is to be read) herefore deem not that thy lightest fancy is insignificant. thy most unconscious acts are keys to the treasure-chamber of thine own palace, which is the house of the holy ghost. consider well thy conscious thoughts and acts, for they are under the dominion of thy will, and moved in accord with the operation of thy reason; this indeed is a necessary work, enabling to comprehend in what manner thou mayst adjust thyself to thine environment. yet is this adaptation but defence for the most part, or at the best subterfuge and stratagem in the tactics of thy life, with but an accidental and subordinate relation to thy true will, whereof by consciousness and by reason thou mayst be ignorant, u

such also is the case with the mind which hath not fed itself on thought. consider the placid and ruminent existence of such persons as read little, are removed from worldy struggle by some sufficient property of small and unexciting value, stably invested, and by age and environment are free from passion. they live, according to their own nature, without desire, and they oppose no resistance to the operations of time. such are called happy, and in their way of vegetable life it is so; for they are free of any poison. m liber aleph vel cxi 20 s de motu vit (of the motion of life) earn then, o my son, that all phenomena are the effect of conflict, even as the universe itself is a nothing expressed as the difference of two equalities, or, an thou wilt, as the divorce of nuit and hadit. so t

ation of all things, and the nature of necessity, and come to the knowledge of form. for this mathematics is as it were the last veil before the image of truth, so that there is no way better than our holy qabalah, which analyseth all things soever, and reduceth them to pure number; and thus their natures being no longer coloured and confused, they may be regulated and formulated in simplicity by the operation of pure reason, to thy great comfort in the work of our transcendental art, whereby the many become one. n liber aleph vel cxi 48 au sequitur (2) classica (continued. 2: classics) y son, neglect not in any wise the study of the writings of antiquity, and that in the original language. for by this thou shalt discover the history of the structure of thy mind, that is, its nature regard

ng of the empery of the universe. s liber aleph vel cxi 50 ac de modo quo operet lex magica (of the way magical law works) ive ear attentively, o my son, while i expound unto thee the true doctrine of magick. every force acteth, in due proportion, on all things with which it is connected. thus a burning forest causes chemical change by combustion, and giveth heat and motion to the air about it by the operation of physical laws, and exciteth thought and emotion in the man whom it reacheth through his organs of perception. consider (even though it were but legend) the fall of the apple of isaac newton, its effect upon the spiritual destinies of man! consider also that no force cometh ever to the end of its work! the air that is moved by my breath is a disturbance or change of equilibrium tha

tion in detailed operations of magick. but dionysus, by the word inri, laid the foundation of all science, as we say science to-day in a particular sense, that is, of causing external nature to change in harmony with our wills. k liber aleph vel cxi 72 bs de tahuti (of tahuti) ahuti, or thoth, confirmed the word of dionysus by continuing it; for he showed how by the mind it was possible to direct the operations of the will. by criticism and by recorded memory man avoideth error. but the true word of tahuti was amoun, whereby he made men to understand their secret nature, that is, their unity with their true selves, or, as they then phrased it, with god. and he discovered unto them the way of this attainment, and its relation with the formula of inri. also by his mystery of number he made p

e might be liberty) o what thou wilt! be this our slogan of battle in every act; for every act is conflict. there victory leapeth shining before us; for who may thwart true will, which is the order of nature herself. thou hast no right but to do thy will. do that, and no other shall say nay. for if that will be true, its fulfilment is of a surety as daylight following sunrise. it is as certain as the operation of any other law of nature; it is destiny. then, if that will be obscured, if thou turn from it to wills diseased or perverse, how canst thou hope? fool! even thy turns and twists are in the path to thine appointed end. but thou art not sprung of a slave.s loins; thou standest firm and straight; thou dost thy will; and thou are chosen, nay, for this work wast thou begotten in a magic

ur father merlin, frater superior of the o.t.o, for that by seven years of apprenticeship in his school did i discover his most excellent way of magick. be thou diligent, o my son, for in this wondrous art is no more toil, sorrow, and disappointment, as it was in the dead aeon of the slain gods. n liber aleph vel cxi 86 gh de formula tota (of the complete formula) ere then is the schedule for all the operations of magick. first, thou shalt discover thy true will, as i have already taught thee, and that bud thereof which is the purpose of this operation. next, formulate this bud-will as a person, seeking or constructing it, and naming it according to thine holy qabalah, and its infallible rule of truth. third, purify and consecrate this person, concentrating upon him and against all else. t

of the microcosm, of which there are four lesser) have already written unto thee, my son, of the paradox of liberty, how the freedom of thy will dependeth upon the bending of all thy forces to that one end. but now also learn how great is the .conomy of our magick, and this will i declare unto thee in a figure of the holy qabalah, to wit, the formula of the tetragrammaton. firstly, the effect of the operation of yod and h is not vau only, but with vau appeareth also a new h, as a by-product, and she is mysterious, being at once the flower of the three others, and their poison. now by the operation of vau upon that h is no new creation, but the daughter is set upon the throne of her mother, and by this is rekindled the fire of yod, which, consuming that virgin, doth not add a fifth person

ocosmi (of the star of the macrocosm) hus far then concerning the pentagram, how it is of the cross, and its virtue of the highest; but the hexagram is for the most part a detail of the formula of the rose and cross. already have i shewed unto thee how the most holy trinity is the yang; but the spirit, and the water (or fluid) and the blood, that bear witness in the inferior, are of the yin. thus the operation of the hexagram lieth wholly within the order of our plane, uniting indeed any soul with its image, but not transcendentally, for its effect is cosmos, the vau hat springeth from the union of the yod and the h. thus is it but a glyph of that first formula, not of the others. but of all these things shalt thou thyself make study with ardent affection; for therein lie many mysteries of

spontaneous and without effort or appeal of her contriving. n the book of wisdom or folly 161 #e prolegomena de silentio (prolegomena concerning silence) ut now concerning silence, o my son, i will have a further word with thee. for thereby we mean not the muteness of him that hath a dumb devil. this silence is the dragon of thine unconscious nature, not only the ekstacy or death of thine ego in the operation of its organ, but also, in its unity with thy lion, the truth of thy self. thus is thy silence the way of he tao, and all speech a deviation thereform. this lion and dragon are therefore of thy self, and the man and the bull the feminine counterparts thereof, being the grace of our lady babalon that she bestoweth upon thee in thine adultery with her. they are then as a vesture of hon

LIBER CCC KHABS AM PEKHT

ies, so as to secure the general study of our writings, and those authorized by us as pertaining to the new aon. 5. all children and young people, although they may not be able to understand the more exalted heavens of our horoscope, may always be taught to rule their lives in accordance with the law. no efforts should be spared to bring them to this emancipation. the misery caused to children by the operation of the law of the slave-gods was, one may say, the primum mobile of our first aspiration to overthrow the old law. 6. by all manner of means shall all strive constantly to increase the power and freedom of the headquarters of the o.t.o; liber ccc 8 for thereby will come efficiency in the promulgation of the law. specific instructions for the extension of the o.t.o. are given in anoth

LIBER CLXV A MASTER OF THE TEMPLE

rom it. the concentration acted just like a magnet, and became automatic. again, on trying to look back over this retirement, it appears as a single state of consciousness, not as a number of events. i should really have to read my diary if i wanted to know any details in succession just now. at the end of the 10th day of this section c and the beginning of the 11th day i think the true climax of the operation took place, for he writes: oct. 11, 12:30. so did the day start and i knelt at the altar from 12 midnight until 12:28. during this time did my lord adonai begin to manifest within me, so that my being was wrapped away in bliss ineffable. and my body was filled with rapture of his coming until the cry burst from my lips my lord and my god. there are no words to describe thee, my belov

LIBER DCCCLX JOHN ST

ker of human bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. the whole formulating the ankh.the key of life! i gave moreover the signs of the grades from 0 =0 to 7 =

; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. 1 [this is the .thunderbolt. position or svastik.sana described in .liber e] liber dccclx 10 oct. 1. the first day at eight o fclock i rose from sleep and putting on my robe, began a little to meditate. for several reasons.the journey and business of the day before, etc, etc, i did not feel fresh. but forcing myself a little i rose and went out to the caf. du dome whe

id not feel fresh. but forcing myself a little i rose and went out to the caf. du dome where i took coffee and a biroche, after buying an exercise book in which to write this record. this was about 8.45; and now (10.10) i have written thus far [including the prologue, but not the preface..ed] 10.45. i have driven over to the hammam through the beautiful sunshine, meditating upon the discipline of the operation. it seems only necessary to cut off definitely dispersive things, aimless chatter and such; for the operation itself will guide one, leading to disgust for too much food and so on. it there by upon my limbs any chain that requires a definite effort to break it, perhaps sleep is that chain. but we shall see.solvitur ambulando.1 if any asceticism be desirable later on, true wariness wi

way are the small size, half the big squares) 7.50. have smoked a pipe to show that i.m not in a hurry. 8.04 hanged man with mantra in vi.uddhi. thought i had been much longer. at one point the spirit began to move. how the devil else can i express it? the consciousness seemed to flow, instead of pattering. is that clear? one should here note that there may perhaps be some essential difference in the operation of the moslem and hindu mantras. the latter boom; the former ripple. i have never tried the former at all seriously until now. meme jeu.no good at all. think i fll get up and have a turker. 9.00. am up, having read my letters. continuing mantra all the time in a more or less conscious way. 9.25. wrote my letters and started out. 10.38. have reached the cafe de la paix, walking slowly

through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all things and endured all things! the first operation of ritual 671 is the preparation of the place. there are two forces; that of death and that of natural life.1 death begins the operation by a knock, to which life answers. then death, banishing all forces external to the operation, declares the speech in the silence. both officers go from their thrones and form the base of a triangle whose apex is the east. they invoke the divine word, and then death slays with the knife, and embalms with the oil, his sister life. life, thus prepared, invokes, at the summons of death

to which life answers. then death, banishing all forces external to the operation, declares the speech in the silence. both officers go from their thrones and form the base of a triangle whose apex is the east. they invoke the divine word, and then death slays with the knife, and embalms with the oil, his sister life. life, thus prepared, invokes, at the summons of death, the forces necessary to the operation. the word takes its station in the east and the officers salute it both by speech and silence in their signs; and they pronounce the secret word of power that riseth from the silence and returneth thereunto. all this they affirm; and in affirming the triangular base of the pyramid, find that they have mysteriously affirmed the apex thereof whose name is ecstasy. this also is sealed b

during a lunch of 12 oysters, cepes bordelaise, tarte aux cerises, cafe noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the egyptian language. i don.t think very well. time must show: also experience. i.d recite tennyson if i thought it would give samadhi! now more mantra, though by the lord i.m getting sick of it. 1.40. it occurs to me, now that i am seeing my way in the operation a little more clearly, that one might consider the first day as osiris slain, the second as that of the mourning of isis l, the third as that of the triumph of apophis v, and to-day that of osiris risen x; these four days being perfect in themselves as a 5= 6 operation (or possibly with one or two more to recapitulate l.v.x. lux, the light of the cross. thence one might proceed to so

saddle. whereby to get .sana really steady and easy; also for some photographs illustrating some of the more absurd positions, for the instruction of my devotees. i must now copy out the new ritual. 1 [chaldaan oracles, fragment 39 in westcott edition, paraphrased slightly] liber dccclx 48 this, you will readily perceive, is all wrong. theoretically, everything should be ready by the beginning of the operation; and one should simply do it and be done with it. but this is a very shallow view. one never knows what may be required; i.e, a beginner like myself doesn.t. further, one cannot write an effective ritual till one is already in a fairly exalted state. and so on. we must just do the best we can, now as always. 2.00 i have been concentrating solely on the revision and copying of the rit

everlasting yea and amen: thou canst not give up, for i will bring thee through. yet here i lie, stripped of all magic force, doubting my own peace and faith, farther from adonai than ever before.and yet.and yet. do i not know that every error is a necessary step in the path? the longest way round is the shortest way home. but it is disgusting! there fs a grim humour in it, too. the real devil of the operation must be sitting with sardonic grin upon his face, enjoying my perplexity. for that dweller-of-the-threshold-thought was not as dead as i supposed; as i write he comes again and again, urging me to quit the path, to abandon the unequal contest. luckily, friend dweller, you prove too much! your anxiety shows me that i am not as far from attainment as my own feelings would have me think

LIBER HAD

h, invoking them duly in their season. this is the second practice of magick art (ccxx. ii. 35-43. 18. let the aspirant apply himself to comprehend hadit as a babe in the egg of the spirit (akasha. ed) that is invisible within the 4 elements. this is the ninth practice of intelligence (ccxx. ii. 49. 19. the aspirant seated in his asana will suddenly commence to breathe strangely, and this without the operation of his will; the inspiration will be associated with the thought of intense excitement and pleasure, even to exhaustion; and the expiration very rapid and forceful, as if this excitement were suddenly released. this is the first and last indication of the sign of the beginning of this result (ccxx. ii. 63. 20. a light will appear to the aspirant, unexpectedly. hadit will arise within

LIBER LLL PARADIGMAT PIRATE

hases in the last 27 years. in 1978 peter carroll fs liber null set down in a practically-usable form a simple and powerful approach to doing successful sorcery. the core technologies involved are gnosis and belief-shifting: all successful magic is performed in an altered state of consciousness (gnosis, and belief itself is a tool in the working of magic, rather than an unchanging envelope around the operation. the theoretical basis of this approach, which later became known as chaos magic(k, can be traced to the work of austin osman spare in the early decades of the 20th century and lionel snell in the early 1970 fs. some experience of group working in this new approach had been gained by the first chaos magic groups by the early 80 fs. this was transmitted in the next crop of books. pete

LIBER LXVII THE SWORD OF SONG

le. this being true for the ordinary universe, that all sense-impressions are dependent on changes in the brain* we must include illusions, which are after all sense-impressions as much as .realities. are, in the class of .phenomena dependent on brain-changes. magical phenomna, however, come under a special sub-class, since they are willed, and their cause is the series of .real. phenomena called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is

(2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic. and i conceive that the apology is ample, so far as the .effects. refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our book goet

nful. though i am not conscious of the individual pain of the countless deaths involved in this my act of writin, it may be there. and what i call .fatigue. may be the echo in my central consciousness of the 1 see prof. rhys davids on the .jataka. science and buddhism 104 shriek of a peripheral anguish. here we leave the domain of fact; but at least as far our knowledge extends, all or nearly all the operations of nature are vanity and vexation of spirit. consider food, the desire for which periodically arises in all conscious beings.1 the existence of these desires, or rather necessities, which i realise to be mine, is unpleasant. it is this desire inherent in me for continued consciousness that is responsible for it all, and this leads us to the third noble truth (3) sorrow.s ceasing..th

LIBER LXXVIII

ave been introduced in order to make its abuse impossible..o.m] 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable name. amen. 3. hand the cards to querent, and bid him think of the question attentively, and cut. 4. take the cards as cut, and hold as for dealing. first operation this shows the situation of the querent at

LIBER MMM

many ways. the desire becomes part of the ego complex; the mind becomes anxious of failure. soon the original desire is a mass of conflicting ideas. often the wished for result arises only when it has been forgotten. this last fact is the key to sigils and most forms of magical spell. sigils work because they stimulate the will to work subconsciously, bypassing the mind. there are three parts to the operation of a sigil. the sigil is constructed, the sigil is lost to the mind, the sigil is charged. in constructing a sigil, the aim is to produce a glyph of desire, stylized so as not to immediately suggest the desire. it is not necessary to use complex symbol systems. figure 2 shows how sigils may be 20 figure 2. creating a sigil by a) the word method, b) the pictorial method, and c) the ma

LIBER O

ure (preferably robed in the proper magical garments and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him. svb figvra vi. 13 3. let him then transfer the seat of his consciousness to that imagined figure, so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will usually be the great difficulty of the operation. 4. let him then cause that imagined figure to rise in the air to a great height above the earth. 5. let him then stop and look about him (it is sometimes difficult to open the eyes) 6. probably he will see figures approaching him, or become conscious of a landscape. let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously ta

LIBER SAMEKH

e trying to do it without exertion, and in other ways incorrectly..ed] 1. the end of p.raka. the bad definition of the image is due to the spasmodic trembing which accompanies the action. 2. kumbhaka. 3. the end of rechainliber samekh being the ritual employed by the beast 666 for the attainment of the knowledge and conversation of his holy guardian angel during the semester of his performance of the operation of the sacred magick of abramelin the mage. prepared an xvii! in 6 f at the abbey of thelema in cephaloedium, by the beast 666 in service to frater progradior. to which is added liber viii being the ritual revealed in the vision of the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel gliber samekh h first published as appendix iv of magick

o ad is the paternal formula, hadit; on is its complement, nuit; the final yod signifies gmine h etymologically, and essentially the mercurial (transmitted) hermaphroditic virginal seed. gthe hermit h of the tarot. the use of the name is therefore to invoke one fs own imost secrecy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost, and the formulation of the babe in the egg, which precedes the appearance of the hermit. this is also an agonizing appeal to the earth, the mother; for at this point of the ceremony the adept should be torn from his mortal attachments, and die to himself in the orgasm of his operation (a thorough comprehension of psychoanalysis will contribute notably to the proper

ge. the gfirmament h is the ruach, the gmental plane h: it is the realm of shu, or zeus, where revolves the wheel of the gunas, the three forms* of being. the athyr is the gakasa h, the gspirit, h the athyr of physics, which is the framework on which all forms are founded; it receives, records and transmits all impulses without itself suffering mutation thereby. the gearth h is the sphere wherein the operation of these gfundamental h and athyric forces appears to perception. gunder the earth h is the world of* they correspond to the sulphur, mercury, and salt of alchemy; to sattvas, rajas, and tamas in the hindu system; and are rather modes of action than actual qualities even when conceived as latent. they are the apparatus of communication between the planes; as such, they are convention

on his attainment, because it is not yet his whole being which burns up before the beloved. point ii 21 section g the adept, though withdrawn, shall have maintained the extension of his symbol. he now repeats the signs as before, save that he makes the passive invoking pentagram of spirit. he concentrates his consciousness within his twin-symbol of self, and endeavours to send it to sleep. but if the operation be performed properly, his angel shall have accepted the offering of dew, and seized with fervour upon the extended symbol of will towards himself. this then shall he shake vehemently with vibrations of love reveraberating with the words of the section. even in the physical ears of the adept there shall resound an echo thereof, yet he shall not be able to describe it. it shall seem b

MAGIC AND SPELLS

can use a detect magic spell to delineate the extent of any dead magic within the spell's range. naturally, a weave user must be outside the affected area in order to employ this tactic. effects of dead magic a dead magic zone functions in most respects as an antimagic field spell, except that it does not impede the spells or spell-like abilities of shadow weave users, nor does it interfere with the operation of shadow weave magic items. divination spells cannot detect subjects that are within dead magic zones. finally, it isn't possible to use a teleportation effect to move into or out of a dead magic zone. a dead magic area cannot temporarily be returned to normal function. a wish or miracle spell permanently repairs all dead magic zones in a 30- foot-radius area (or a 30-foot-radius po

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ity of rome used as their places of worship the subterranean temples of mithras, from whose cult has been borrowed much of the sacerdotalism of the modem church. the ancient philosophers believed that no man could live intelligently who did not have a fundamental knowledge of nature and her laws. before man can obey, he must understand, and the mysteries were devoted to instructing man concerning the operation of divine law in the terrestrial sphere. few of the early cults actually worshiped anthropomorphic deities, although their symbolism might lead one to believe they did. they were moralistic rather than religionistic; philosophic rather than theologic. they taught man to use his faculties more intelligently, to be patient in the face of adversity, to be courageous when confronted by d

rtouches, paintings, and other distinctive features associated with dynastic mortuary art. the only hieroglyphics to be found within the pyramid are a few builders' marks sealed up in the chambers of construction, first opened by howard vyse. these apparently were painted upon the stones before they were set in position, for in a number of instances the marks were either inverted or disfigured by the operation of fitting the blocks together. while egyptologists have attempted to identify the crude dabs of paint as cartouches of cheops, it is almost inconceivable that this ambitious ruler would have permitted his royal name to suffer such indignities. as the most eminent authorities on the subject are still uncertain as to the true meaning of these crude markings, whatever proof they might

the power of god be with me and thee and upon the whole issue of god, amen"'glory be to the father, and to the son, and to the holy ghost [note "it would be advisable for the invocant to remain in the circle for a few minutes after reciting the license, and if the place of operation be in the open air, let him destroy all traces of the circle, etcetera, and return quietly to his home. but should the operation be performed in a retired part of a house, cc cetera, the circle may remain, as it might serve in alike future operation, but the room or building must be locked up to avoid the intrusion of strangers" the agreement set forth above is purely ceremonial magic. in the case of black magic, it is the magician and not the demon who must sign the pact. when the black magician binds an elem

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

its crown shall be brought to naught. chapter xii. in concluding our confessio, we earnestly admonish you to cast aside the worthless books of pseudo-alchemists and philosophers (of whom there are many in our age, who make light of the holy trinity and deceive the credulous with meaningless enigmas. one of the greatest of these is a stage player, a man with click to enlarge a symbolic diagram of the operations of nature. from fludd's collectio operum. this plate, engraved by de bry, is the most famous of the diagrams illustrating the philosophic principles of robert fludd (robertus de fluctibus. three figures are outstanding links between rosicrucianism and freemasonry: michael maier, elias ashmole, and robert fludd. de quincey considers robert fludd to be the immediate father of freemaso

at which was written in good and intelligible latin in all the other written leaves, for god would punish me, because i should commit a greater wickedness, than he who (as it is said) wished that all the men of the world had but one head that he might cut it off with one blow. having with me therefore this fair book, i did nothing else day nor night, but study upon it, understanding very well all the operations that it showed, but not knowing with what matter i should begin, which made me very heavy and solitary, and caused me to fetch many a sigh. my wife perrenella, whom i loved as myself, and had lately married was much astonished at this, comforting me, and earnestly demanding, if she could by any means deliver me from this trouble. i could not possibly hold my tongue, but told her all

aseous or solid condition, into one of liquidity. 2. filtration, the mechanical separation of a liquid from the undissolved particles suspended in it. 3. evaporation, the changing or converting from a liquid or solid state into a vaporous state with the aid of heat. 4. distillation, an operation by which a volatile liquid may be separated from substances which it holds in solution. 5. separation, the operation of disuniting or decomposing substances. 6. rectification, the process of refining or purifying any substance by repeated distillation. 7. calcination, the conversion into a powder or calx by the action of heat; expulsion of the volatile substance from a matter. 8. commixtion, the blending of different ingredients into new compounds or mass. 9. purification (through putrefaction, dis

lood-red elixir and from the neck rises a red rose with many petals and of extreme beauty. after declaring all the planets to have been present at the consummation of the great work, the author of the document concludes "i gave to the master [spirit] so much silver and gold that be can never be poor" in his dedication the author and illustrator of the manuscript declares that he has set forth all the operations of the great work. he prays to the holy spirit that he may be included in the number of those who have pursued this most noble of the sciences and that he may be set always in the path of righteousness. exclusive of his own researches, the main sources of his information are said to be the writings of st. thomas aquinas, raymond lully, and arnold of villa nova. to protect themselves

is written "this is the sun in the form of a bird" and above the dragon "this is the dragon devouring the bird. the first operation" the panel of text at the lower left reads in substance "when our sperm (quicksilver) is mixed with the mother of elements (earth, the action is called coitus. the detention by the earth of a bit of quicksilver is called conception. the earth grows and multiplies and the operation is called impregnation. when earth is whitened with water and made of uniform color and appearance, it is called birth and the king is born out of fire" the text at lower right was deliberately mutilated to conceal a too evident secret. click to enlarge leaf 6. this plate shows all the secrets of the great stone. in the center stands the paschal virgin, in her hair the prime virtue w

MASTERING WITCHCRAFT

affinity in all men's souls for that which is half hidden in a twilight world, and once you have gained the attention of a person's deep mind, you may then proceed to work on it, using your own as a broadcasting unit for your wishes. this is the essence of witchcraft. so any half-told hint that you are actually about to cast a spell can do wonders to prepare the ground in your victim, even before the operation is actually performed. hence much of the half-veiled secrecy of witches. this is no matter purely of fun and frolic, although undoubtedly this comes into play also. secrecy per se can get remarkable results. nothing succeeds like a secret, whatever it may be, however puerile or nonsensical, when you are striving to draw someone's attention. once you have that attention, then you can

the law. but only for fraud, not heresy. so it pays to watch your step. if in the course of your career in the black arts a friend asks you as a witch to do some special favour for him, take care not to ask money for your services, however strong the temptation. allow your friend to purchase the necessary materials for the spell. there is also no objection to his returning favour for favour after the operation. but no hard cash, if you're wise. apart from the legal aspects, a direct financial transaction is also counselled against by a very ancient magical law. for some reason real monetary involvement appears to vitiate the potency of the magic. try it if you don't believe me. most witches i know have generally found it to be the case. in all probability then, you will be able to bind you

iving a piston rod. in this way the witches' circle can be compare very closely with the ground mandala, or dkyilhkhor, used in indian and tibetan magic. it has very ancient, pre-celtic origins. in cabalistic magic the circle will usually consist of basically a double or triple concentric circle. in between the lines will be written hebrew names, divine and angelic, which pertain to the nature of the operation. in the centre may often be traced geometrical figures, such as a square or a pentagram whose sides or number of points again correspond numerologically with the type of spell being cast. to the practising witch, however, this is all mostly totally irrelevant and unnecessary. quite apart from the theoretical over-complication, the practical details are much too demanding. unless one

ne blowtorch, leaving a line of flickering violet-coloured flames in its wake. listen to them hiss and crackle; you are surrounding yourself with a circle of magical light! if you want to memorize the right colour of the fire, try igniting a few drops of methylated spirits or brandy in a saucer (careful though) and observing the resultant flame. having drawn your first circle, you must now repeat the operation, shortening your cord by moving your athame six inches down it to the second knot, the four-foot one, giving you a circle with an eightfoot diameter. repeat the operation a third and final time, using the next knot down, the three-feet-sixinch one, which will give you your inner circle of seven-foot diameter. this is your magic circle. you must now proceed to exorcise the ground insi

e of the situation, and/or (b) to determine the likelihood of success of the particular magical operation you have decided to employ. there is no point, and indeed no future, in employing a blast of countermagic against some imaginary enemy when in fact a relatively simple amulet of beneficence may be all that is required. we must know what we are at hence divination. now in magic and witchcraft, the operations of divination have always been conducted by means of contact with a power which is symbolized by the astrological symbol of mercury. the greeks called this power hermes, the egyptians thoth, the scandinavians odin, the early anglo-saxons woden. this power has generally been connected with the starry sky, the air, storm winds, and also the crossroads. indeed in the voodoo pantheon th

ence, repeating your mantram at each number. no sealing is necessary at the end, however; you may begin the divination immediately. keep your completed square in a new box or wrapped in a clean linen or silk cloth, as with your other magical artifacts; you will be constantly using it. i shall now move on to a simple type of witch divination, which you as a beginner would be well advised to learn. the operation is known by the name of casting the runes. divination by rune sticks is one of the most ancient and celebrated witch methods of prognostication we have. the process dates back certainly to druidic times and probably before. it is a very good example of a method of augury, that is, prediction or knowledge gained by signs and omens, as opposed to that of the inner vision as employed wh

nly at full ceremonial coven rituals and are generally common property of the group. for the individual witch, two candlesticks are quite sufficient. should you wish to make the candlesticks, as opposed to buying them, you must first exorcise your raw materials whether they be clay, wood, or metal by fire and water in a properly cast circle. as this work pertains to the nature of illumination and the operations of light, it is best performed on a sunday, the day of the sun, preferably around noon, having cast your circle at the requisite time and lit a solary incense, purify your materials or newly purchased candlesticks (which may be made of any material you choose. then formulate in your imagination the brilliant, burning light of the noonday sun, and repeating a blessing with each rune

n of the shade or ghost of the dead person, which is confined to visible appearance. necromancy, on the other hand, they argue, implies the reanimation of a recently defunct corpse, as in the legendary operation performed by thessalian erichtho at the request of sextus, son of pompey. this distinction, however, is merely scholarly, and the majority of witches use the term "necromancy" to refer to the operation which the pedants label sciomancy, namely, the evocation, of the shades, such as was attempted by eliphas levi in the nineteenth century. the corpse-reanimation method is very rarely, if ever, attempted these days, for obvious reasons. necromancy does not call for the use of your show stone, but rather a triangle of manifestation, so i shall leave that process till last, and deal wit

ting east; chairs in the west, facing east across the table, should you wish to remain seated during the scrying; your athame, cord, thurible, cup, workbook, square of mercury, and pen and ink of art, a supply of mercurial incense, and a box of incense consonant with vassago's nature (see end of this chapter "herbs and incenses. all or any of these things may be held by your assistants throughout the operation. on the table itself should stand your show stone, or speculum, within the triangle, and to either side and about twelve inches behind it should stand two of your candlesticks containing exorcised white candles. the person who is to perform the ritual must hold the wand in his right hand; upon his breast (and indeed those of his assistants) should hang the pentacle of protection. whe

ery fleeting and will vanish like dreams from your remembrance should you not take care to record them at once. when the stream of images seems to have finished, the glass will haze over for a last time and then return to its normal state. at that point, you must place more vassago incense in the thurible and repeat the so-called licence to depart to vassago, which breaks the spell and terminates the operation. this licence must never under any circumstances be omitted; to do so is to court magical disaster of the worst possible type, maybe even of the nature of that which befell the legendary egyptian diviner chiancungi in seventeenth-century england. he and his sister napula had, as the result of a bet, endeavoured to conjure the spirit bokim to visible appearance, unsuccessfully it seem

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

fear god, to adore him, to honour him with contrition of heart, to invoke him in all matters which we wish to undertake, and to operate with very great devotion, for thus god will lead us in the right way. when, therefore, thou shalt wish to acquire the knowledge of magical arts and sciences, it is necessary to have prepared the order of hours and of days, and of the position of the moon, without the operation of which thou canst effect nothing; but if thou observest them with diligence thou mayest easily and thoroughly arrive at the effect and end which thou desirest to attain. book one page 13 chapter ii of the days, and hours, and of the virtues of the planets when thou wishest to make any experiment or operation, thou must first prepare, beforehand, all the requisites, such as candles

he moon are proper for making trial of experiments relating to recovery of stolen property, for obtaining nocturnal visions, for summoning spirits in sleep, and for preparing anything relating to water. the hours of venus are furthermore useful for lots, poisons, all things of the nature of venus, for preparing powders provocative of madness; and the like things. but in order to thoroughly effect the operations of this art, thou shouldest perform them not only on the hours but on the days of the planets as well, because then the experiment will always succeed better, provided thou observest the rules laid down later on, for if thou omittest one single condition thou wilt never arrive at the accomplishment of the art. for those matters then which appertain unto the moon, such as the invocat

rtance, but in this latter case they will send ambassadors and messengers by whom thou shalt easily and surely learn what occupies the spirits and what they are about. but if they appear not yet in answer to the above conjuration, and are still disobedient, then let the master of the art or exorciser arise and exhort his companions to be of good cheer and not to despair of the ultimate success of the operation; let him strike the air with the consecrated knife towards the four quarters of the universe; and then let him kneel in the midst of the circle, and the companions also in their several places, and let them say consecutively with him in a low voice, turning in the direction of the east, the following: address to the angels. i conjure and pray ye, o ye angels of god, and ye celestial

ht following, and not the night preceding the aforesaid days. and remember that by day (the demons) are ashamed, for they are animals of darkness. book one page 39 chapter viii concerning pentacles, and the manner of constructing them. as we have already made mention of the pentacles, it is necessary that thou shouldest understand that the whole science and understanding of our key dependeth upon the operation, knowledge, and use of pentacles. he then who shall wish to perform any operation by the means of the medals, or pentacles, and therein to render himself expert, must observe what hath been herein before ordained. let him then, o my son roboam, know and understand that in the aforesaid pentacles he shall find those ineffable and most holy names which were written by the finger of god

arm thee. book one page 41 furthermore thou shalt vanquish all adversities, and shalt be cherished and loved by the angels and spirits, provided that thou hast made their characters and that thou hast them upon thee; i assure thee that this is the true way to succeed with case in all thine operations, for being fortified with a divine name, and the letters, characters, and sigils, applicable unto the operation, thou shalt discover with what supernatural exactitude and very great promptitude, both terrestrial and celestial things will be obedient unto thee. but all this will only be true, when accompanied by the pentacles which hereinafter follow, seeing that the seals, characters, and divine names, serve only to fortify the work, to preserve from unforeseen accidents, and to attract the fa

endow thee with many secrets, which i charge thee never to employ for an evil purpose, for accursed be he who taketh the name of almighty god in vain; but thou mayest without any other ceremonies make use of them, provided that, as i have already said, thou hast only the glory of eternal god for thine object. thus, after having taught thee all the ceremonies which concern the manner of performing the operations, i am at length determined to make thee a partaker in the secrets of which i have particular knowledge, unknown to this day unto the generality of men; but, nevertheless, only on the condition that thou attemptest not the ruin and destruction of thy neighbour, for his blood will cry for vengeance unto god, and in the end thou and thine shall feel the just wrath of an offended deity

have particular knowledge, unknown to this day unto the generality of men; but, nevertheless, only on the condition that thou attemptest not the ruin and destruction of thy neighbour, for his blood will cry for vengeance unto god, and in the end thou and thine shall feel the just wrath of an offended deity. however, god not having forbidden honest and lawful pleasures, thou mayest perform boldly the operations which follow, it being always especially necessary to distinguish between the good and the evil, so as to choose the former and avoid the latter, which is why i command thee to be attentive to all that is contained in this my testament. book one page 43 chapter ix. of the experiment concerning things stolen, and how it should be performed. my beloved son, if thou findest any theft

operation; through thee who art life, and unto whom life belongeth unto the eternal ages. amen. after this perfume and cense the place by burning incense. this aforesaid place should be pure, clean, safe from interruption or disturbance, and proper to the work, as we shall hereafter show. then sprinkle the aforesaid place with consecrated water, as is laid down in the chapter concerning circles. the operation being in such wise prepared, thou shalt rehearse the conjuration necessary for this experiment, at the end of which thou shalt say as follows: o almighty father and lord, who regardest the heavens, the earth, and the abyss, mercifully grant unto me by thy holy name written with four letters, yod, he, vau, he, that by this exorcism i may obtain virtue, thou who art iah, iah, iah, gran

n, that from the time that thou shalt have the good fortune to be familiar with such kinds of spirits, and that thou shalt be able by means of what i have taught thee to make them submit unto thine orders, they will be happy to give thee, and to make thee partaker in that which they uselessly possess, provided that thine object and end shall be to make a good use thereof. the manner of performing the operation. on a sunday before sunrise, between the 10th of july and the 20th of august, when the moon is in the sign of the lion, thou shalt go unto the place where thou shalt know either by interrogation of the intelligences, or otherwise, that there is a treasure; there thou shalt describe a circle of sufficient size with the sword of magical art wherein to open up the earth, as the nature o

place where thou shalt know either by interrogation of the intelligences, or otherwise, that there is a treasure; there thou shalt describe a circle of sufficient size with the sword of magical art wherein to open up the earth, as the nature of the ground will allow; thrice during the day shalt thou cense it with the incense proper for the day, after which being clothed in the raiment proper for the operation thou shalt suspend in some way by a machine immediately above the opening a lamp, whose oil should be mingled with the fat of a man who has died in the month of july, and the wick being made from the cloth wherein he has been buried. having kindled this with fresh fire, thou shalt fortify the workmen with a girdle of the skin of a goat newly slain, whereon shall be written with the b

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

nd whatever way it may have been prepared, it is necessary to practice it on the days and hours of the moon, being if possible in her increase, and from the first unto the eighth hour of the day. but if it be by night, then it should be at the fifth or at the third hour; but it is better by day than by the night, for the light justifieth them, and maketh them much more fit for publication. but if the operations be regarding invisibility, they should be put in practice at the first, second, and third hours of mars by day. but if by night, until the third hour. if they be operations of seeking love, grace, or favor, they should be performed until the eighth hour of the same day, commencing with the first hour of the sun; and from the first hour of venus unto the first hour of the same day of

ech thee, so that what i conceive in my mind i may accomplish in my work, through thee, o god, the sovereign ruler of all, who livest and reignest unto the ages of the ages. amen. these three days having passed, thou must have all things in readiness, as hath been said, and after this a day appointed and set apart. it will be necessary for thee to wait for the hour in which thou shouldst commence the operation; but when once it shall be commenced at this hour, thou shalt be able to continue it unto the end, seeing that it deriveth its force and virtue from its beginning, which extendeth to and spreadeth over the succeeding hours, so that the master of the art will be enabled to complete his work so as to arrive at the desired result. the key of solomon page 88 chapter iii. how the companio

g and drinking superabundantly, and all sorts of vain words, buffooneries, slanders, calumnies, and other useless discourse; but instead to do good deeds, speak honestly, keep a strict decency in all things, never lose sight of modesty in walking, in conversation, in eating and drinking, and in all things; the which should he principally done and observed for nine days, before the commencement of the operation. the disciples should do the same, and should equally put in practice all things necessary to be observed, if they wish to make use of all these operations and experiments. but before the commencement of the work, it is absolutely necessary that the master with his disciples repeat the following conjuration once in the morning, and twice in the evening: the conjuration. o lord god al

idest unto the eternal ages. amen. during the three last days before the commencement of this action, thou shalt content thyself with only eating fasting diet, and that only once in the day; and it will be better still if thou only partakest of bread and water. thou shalt also abstain from every impure thing; reciting the prayer above written. and on the last day, when thou shalt wish to commence the operation, thou shalt remain all day without eating, and book two page 91 later on thou shalt go into a secret place, where thou shalt confess all thy sins unto god with a contrite heart. the disciples also, together with the master, shall recite the same confession with a low but distinct voice, as hath been already said in the first book. this having been done thrice with a devout, pure, and

he breast with the needle of art in red silk. the shoes should also be white, upon the which the characters in figure 56 should be traced in the same way. the shoes or boots should be made of white leather, on the which should be marked the signs and characters of art. these shoes should be made during the days of fast and abstinence, namely, during the nine days set apart before the beginning of the operation, during which the necessary instruments also should be prepared, polished, brightened, and cleaned. besides this, the master of the art should have a crown made of virgin parchment paper, upon the which should be written these four names: yod, he, vau, he, in front; adonai behind; el on the right; and elohim on the left (see figure 57) these names should be written with the ink and p

hamber, or indeed, any place, provided it hath been purified and consecrated with the necessary ceremonies, will be found fit and convenient for the convocation and assembling of the spirits. these arts or operations should be carried out at the prescribed time, but if there be no time specially appointed it will be always better to perform them at night, which is the most fit and proper time for the operations of necromancy; this is also a symbol that it is just and right to hide them from the sight of the foolish, the ignorant, and the profane. but when thou shalt have selected a place fitting, thou mayest perform thine experiments by day or by night. it should be spacious, clear, and bounded on all sides by hedges, shrubs, trees, or walls. thou shalt thyself cleanse it thoroughly and re

and render it neat and pure, and while doing this thou shalt recite psalms ii; lxvii; and liv. after this thou shalt perfume it with the odours and suffumigation of the art, and shalt sprinkle it with the water and the hyssop; and after this thou mayest in this place make all the necessary preparations for an operation. but when, later on, thou shalt go unto this place, to complete and accomplish the operation, thou shalt repeat on the way thither the following prayer in a low and distinct voice: the prayer. zazaii, zamaii, puidamon most powerful, sedon most strong. el, yod he vau he, iah, agla, assist me an unworthy sinner who have had the boldness to pronounce these holy names which no man should name and invoke save in very great danger. therefor have i recourse unto these most holy nam

it may only serve for a good use and end, for thy glory. amen. having again perfumed, thou shalt put it aside for use. the needle may be consecrated in the same way. figures 67- 70. the key of solomon page 102 book two page 103 chapter ix. of the formation of the circle. having chosen a place for preparing and constructing the circle, and all things necessary being prepared for the perfection of the operations, take thou the sickle or scimitar of art and stick it into the centre of the place where the circle is to be made; then take a cord of nine feet in length, fasten one end thereof unto the sickle and with the other end trace out the circumference of the circle, which may be marked either with the sword or with the knife with the black hilt. then within the circle mark out four region

d any other colors that may be requisite. thou shalt exorcise, perfume, and sprinkle them in the usual manner. figure 85. book two page 111 chapter xv. of the pen of the swallow and of the crow. take the feather of a swallow or of a crow, and before plucking it thou shalt say: may holy michael the archangel of god, and midael and mirael, the chiefs and captains of the celestial army, be my aid in the operation i am about to perform, so that i may write herewith all things which are necessary, and that all the experiments which i commence herewith may through you and through your names be perfected by the power of the most high creator. amen. after this thou shalt point and complete the pen with the knife of the art, and with the pen and ink of the art thou shalt write upon its side the nam

to these holy names, 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 boo

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

can transport thee from one place unto another, over a long distance and in short time. editor s note. characters in the "passing of the river" alphabet, forming spirit s names. the versicle is from psalm xci. 11, 12 "he shall give his angels charge over thee, to keep thee in all thy ways. they shall bear thee up in their hands" figure 37. the sixth pentacle of the sun. it serveth excellently for the operation of invisibility, when correctly made. editor s note. in the center is the mystical letter yod, in the celestial alphabet. the three letters in the "passing of the river" writing, in the angles of the triangle, form the great name shaddai. the words in the same characters round its three sides are, in my opinion, from genesis i. 1 "in the beginning the elohim created, etc; but the cha

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

phenomena dependent on brain-changes. magical phenomena, however, come under a special sub-class, since they are 4 this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories. 5 thought is a secretion of the brain (weissmann. consciousness is a function of the brain (huxley. willed, and their cause is the series of real phenomena, called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is

(2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic,6 and i conceive that the apology is ample, as far as the effects refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our book goeti

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

ou shall obtain from him. but if he do not appear presently, then you must obtain the golden seal, and make with it three or four marks upon the candles, by which means the angel will presently appear as aforesaid. and when the angel departeth he will fill the whole place with a sweet and pleasant smell, which will be smelled for a long time. and note the golden seal will serve and is used in all the operations of all four altitudes. the colour of the altitude belonging to the first altitude, or chora, is lilywhite; the second chora a perfect red rose colour; the third chora is to be a green mixed with a white silver colour; the fourth chora is to be black mixt with a little green or a sad colour. of the second chora or altitude note that the other three altitudes, with their signs and pri

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

rishment, ofmental and physical deprivation, we are in great need of knowledge and empower-ment. we will, therefore, flippantly entertain any and all ideas that are manufacturedfor us to consume, especially ideas that occasion vicarious fulfillment of deep arche-typal or instinctual desires. the progeny of atlantis are expert in the subjects of humanbiology and psychology, and they know all about the operations and complexion of thehuman libido. the myriad sensationalistic distractions they produce are adroitlycrafted to poison the psyche and lead to existential anomalies. one can, however, tellthat there is something malign behind these faades when subtle fallacies are intro-duced regarding divinity and spirit. some of these insinuations are so subtle that theypersist into accepted tradit

ce theory (art. art would allow learning of new patterns withoutforgetting old ones, as well as the ability to accomplish fast-learning of new and unexpected patterns. inapplications for which back-propagation would require 20,000 supervised training rounds, art wouldaccomplish in 5. it would incorporate mismatch and reorientation signals. it has been determinedthat art represents at least one of the operations of the brain necessary for ai learning nets. 1981 at the headquarters of the occupational safety and health administration (osha, the directorof the osha office of carcinogenic identification, dr. peter infante, pointed out that a current intelli-gence bulletin (cib) on formaldehyde was an important document assessing formaldehyde's cancercausing potential. the top bureaucracy at os

MICHAEL WYNN THE SOUL TRAVELERS

f space and time. the fourth of the worlds is the etheric. this world, sometimes used interchangeably with the astral world, is the--michael wynn's "the soul travelers" 23 universe that provides the foundation for the material plane. the etheric world is also where the life-force, the energy created and used by life forms, resides. finally, there s the 5th level of reality, the material universe. the operations of magic are rarely aimed at the lowest level of reality (material, but instead the magician will attempt to alter the higher levels of the universe knowing that those changes will eventually trickle down to the etheric and material world. it is in the way does the magician alter reality by intention. the mental world, being nothing but concepts and thoughts, are affected by the mag

MOODY RAYMOND A LIFE AFTER LIFE

that i had bad respiratory diseases so he called in a lung specialist, who said that the anesthesiologist, dr. coleman, should be consulted if i was going to be put to sleep. so the lung specialist worked on me for almost three weeks until he finally got me to a place where dr. coleman would put me under. he finally consented on a monday, although he was very much worried about it. they scheduled the operation for the next friday. monday night, i went to sleep and had a restful sleep until sometime early tuesday morning, when i woke up in severe pain. turned over and tried to get in a more comfortable position, but just at that moment a light appeared in the corner of the room, just below the ceiling. it was just a ball of light, almost like a globe, and it was not very large, i would say

so vivid and real-more so than ordinary experience. and the next morning, i was not in the least afraid. when i shaved, i noticed that my hand didn't shake like it had been doing for six or eight weeks before then. i knew that i would be dying, and there was no regret, no fear. there was no thought "what can i do to keep this from happening" i was ready. now, on thursday afternoon, the day before the operation the next morning, i was in my hospital room, and i was worried. my wife and i have a boy, an adopted nephew, and we were then having some trouble with him. so i decided to write a letter to my wife and one to my nephew putting some of my worries in words, and to hide the letters where they wouldn't be found until after the operation. after i had written about two pages on the letter

ped crying, and i destroyed the letter so my wife wouldn't accidentally find it. that evening, dr. coleman came in and told me that he was expecting a lot of trouble wire putting me to sleep, and for me not to be surprised to wake up and find a lot of wires and tubes and machines all around me. i didn't tell him what i had experienced, so i just nodded and said 1 would cooperate. the next morning the operation took a long time but went fine, and as i was regaining my consciousness, dr. coleman was there with me, and i told him "i know exactly where i am" he asked "what bed are you in" i said "i'm in that first bed on the right just as you come in from the hall" he just kind of laughed, and of course, he thought that i was just talking from the anesthetic. i wanted to tell him what had happ

MORALS AND DOGMA

ines of the world. the true mason, sincerely holding that a supreme god created and governs this world, believes also that he governs it by laws, which, though wise, just, and beneficent, are yet steady, unwavering, inexorable. he believes that his agonies and sorrows are ordained for _his_ chastening _his_ strengthening _his_ elaboration and development; because they are the necessary results of the operation of laws, the best that could be devised for the happiness and purification of the species, and to give occasion and opportunity for the practice of all the virtues, from the homeliest and most common, to the noblest and most sublime; or perhaps not even that, but the best adapted to work out the vast, awful, glorious, eternal designs of the great spirit of the universe. he believes t

; and of course were familiar with _their legend--known as it was to those egyptian initiates, joseph and moses. it was the fable (or rather the _truth_ clothed in allegory and figures) of osiris, the sun, source of light and principle of good, and typhon, the principle of darkness and evil. in all the histories of the gods and heroes lay couched and hidden astronomical details and the history of the operations of visible nature; and those in their turn were also symbols of higher and profounder truths. none but rude uncultivated intellects could long consider the sun and stars and the powers of nature as divine, or as fit objects of human worship; and _they_ will consider them so while the world lasts; and ever remain ignorant of the great spiritual truths of which these are the hieroglyp

of which the whole ancient world regarded not as mere globes of light or bodies of fire, but as animated living substances, potent over man's fate and destinies; next the genii and tutelar spirits, and even the souls of the dead, received divine worship. the animals, representing the starry constellations, first reverenced as symbols merely, came to be worshipped as gods; the heavens, earth, and the operations of nature were personified; and fictitious personages invented to account for the introduction of science and arts, and the fragments of the old religious truths; and the good and bad principles personified, became also objects of worship; while, through all, still shone the silver threads of the old primitive revelation. increasing familiarity with early oriental records seems more

ess succession" the jainas, a sect at mysore and elsewhere, say that the ancient religion of india and of the whole world consisted in the belief in one god, a pure spirit, indivisible, omniscient and all-powerful; that god, having given to all things their appointed order and course of action, and to man a sufficient portion of reason, or understanding, to guide him in his conduct, leaves him to the operation of free will, without the entire exercise of which he could not be held answerable for his conduct. menou, the hindu lawgiver, adored, not the visible, material sun, but "that divine and incomparably greater light" to use the words of the most venerable text in the indian scripture "which illumines all, delights all, from which all proceed, to which all must return, and which alone c

a or intellectual universal, out of which all particulars are evolved; from the _success_ of that scheme, and the consequent _glory_ or self-satisfaction of the deity; but which stability and permanence that perfection, success, and glory really is; since the deity, infinitely wise, and to whom the past, present, and future were and always will be one now, and all space one here, had not to await the operation and evolution of his plan, as men do the result of an experiment, in order to see if it would succeed, and so to determine whether it should stand, and be stable and permanent, or fall and be temporary. its _perfection_ was its _success; his _glory, its _permanence_ and _stability: and the attributes of permanence and stability belong, like the others, to the universe, material, ment

exandria and the theories of pythagoras; as a science, we must inquire for its processes of paracelsus, nicholas flamel, and raymond lulle. the science is a real one only for those who admit and understand the philosophy and the religion; and its process will succeed only for the adept who has attained the sovereignty of will, and so become the king of the elementary world: for the grand agent of the operation of the sun, is that force described in the symbol of hermes, of the table of emerald; it is the universal magical power; the spiritual, fiery, motive power; it is the od, according to the hebrews, and the astral light, according to others. therein is the secret fire, living and philosophical, of which all the hermetic philosophers speak with the most mysterious reserve: the universal

vessel. he who desires to attain to the understanding of the grand word and the possession of the great secret, ought carefully to read the hermetic philosophers, and will undoubtedly attain initiation, as others have done; but he must take, for the key of their allegories, the single dogma of hermes, contained in his table of emerald, and follow, to class his acquisitions of knowledge and direct the operation, the order indicated in the kabalistic alphabet of the tarot. raymond lulle has said that, to make gold, we must first have gold. nothing is made out of nothing; we do not absolutely _create_ wealth; we increase and multiply it. let aspirants to science well understand, then, that neither the juggler's tricks nor miracles are to be asked of the adept. the hermetic science, like all t

is absolute matter. whatever is matter contains salt; and all salt [nitre] may be converted into pure gold by the combined action of sulphur and mercury, which sometimes act so rapidly, that the transmutation may be effected in an instant, in an hour, without fatigue to the operator, and almost without expense. at other times, and according to the more refractory temper of the atmospheric _media_ the operation requires several days, several months, and sometimes even several years. two primary laws exist in nature, two essential laws, which produce, by counterbalancing each other, the universal equilibrium of things. these are fixedness and movement, analogous, in philosophy, to truth and fiction, and, in absolute conception, to necessity and liberty, which are the very essence of deity. t

MOTTA MARCELO THE COMMENTARIES OF AL

se. accursed! accursed be it to the aeons! hell. the first paragraph is a general statement or definition of sin or error. anything soever that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad. sin is impurity [inserted footnote* one cannot say that it was "sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resist the operation of the reversion to naught 'the wages of sin is death; for life is a continual harmonious and natural change. see liber 418 and liber aleph. sin (see skeat's etymological dictionary) is connected with root "es, to be. this throws a new light on the passage. sin is restriction, that is, it is 'being' as opposed to 'becoming. the fundamental idea of wrong is the static as opposed to th

, the gateway of eternal life. she is sakti, the teh, the magical door between the tao and the manifested world. the great obstacle then is if that door be locked up. therefore our lady must be symbolized as an whore (note daleth, the door= venus. the dove; free flowing; all this is linked up in the symbol) clearly, at last, the enemy is this shutting up of things. shutting the door is preventing the operation of change, i.e, of love. the objection to calypso, circe, armida, kundry, and co. is that one is liable to be shut up in their gardens. the whole of the book of the dead is a device for opening the closed vehicles, and enabling the osiris to go in and out at his pleasure. on the other hand, there seems to be a sealing up, for a definite period, in order to allow the change to proceed

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

tion of the laws of nature; thirdly, as lord of state-life; and fourthly, as the father of gods and men. page 26 as the god of aerial phenomena he could, by shaking his agis,[12] produce storms, tempests, and intense darkness. at his command the mighty thunder rolls, the lightning flashes, and the clouds open and pour forth their refreshing streams to fructify the earth. as the personification of the operations of nature, he represents those grand laws of unchanging and harmonious order, by which not only the physical but also [27]the moral world is governed. hence he is the god of regulated time as marked by the changing seasons, and by the regular succession of day and night, in contradistinction to his father cronus, who represents time absolutely, i.e. eternity. as the lord of state-li

NECRONOMICON ALAZIF

of damamiach that crom-yha uttered and the mountains shook i mightily compel ye forth o barbuelis, attend me! aid me! give power unto my spell that this weapon that bearest the runes of fire recieveth such vertue that it shall strike fear into the hearts of all spirits that would disobey my commands, and that it shall assist me to form all manner of circles, figures and mystic sigils necessary in the operations of magickal art. in the name of great and mighty yog-sothoth 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 has

ONYX TABLET OF SET

levate the carnal. what exactly do you think this means? what is the difference between satanism and atheism? between satanism and agnosticism? between satanism and existentialism? could there be such thing as a "satanic utopia? what would it be like? is satanism consistent with so-called "rational" scientific disciplines? what does the devil have to do with art? what *is* art? is it important to the operations of a satanic priest or priestess? why? what are some specific changes which you feel the church of satan will bring about in the next twenty-five years? and finally: inasmuch as you are interested in becoming an ordained priest of our lord satan, who or what is he? upon receipt of your answers to the above, the council of nine will give final consideration to your ordination. unanim

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

station of the sefirah of yesod, since these shells obstruct the full exposure of this sefirah and thereby limit the divine beneficence that can issue from it. gshells h in kabbalah are an appellation for gevil. h the act of ritual circumcision consists of three separate procedures: removing the outer foreskin (milah, peeling back the mucous membrane (periah, and sucking off the blood produced by the operation (metzitzah. in order for the divine message embodied in yesod of abba to penetrate the world, malchut reveals its will, i.e, its will to manifest divinity in the lower worlds. the skull (gulgalta) of any partzuf is the keter of that partzuf, and keter is synonymous with will, as we have explained [betzalel] therefore made three arks, one within the other, for the brain also possesses

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

its opposite pole on the tree of life, is hod, which means splendour, which receives the attribution of the planet mercury. its element is water, and its action represents fluidic mind, the thinking, logical capacity in man, as well as what may be called his magical or nervous force- what the hindu systems denominate as prana. the third of that triad is yesod, the foundation, the ninth sephirah, the operation of the sphere of the moon. this is the airy sphere of the fourth dimension, termed in occultism the astral plane. here we find the subtle electro-magnetic substance into which all the higher forces are focussed, the ether, and it constitutes the basis or final model upon which the physical world is built. its elemental attribution is that of air, ever flo-g, shifting, andin a constan

oth within and without the personal sphere of man. they are given assistance by the human beings who, having invoked them and used their power, strive to repay in some way the debt owed to these other struggling lives <52> the grade after the earth ceremony is that of theoricus. it is referred to the ninth sephirah on the tree of life, yesod, the foundation, and to it are attributed the sphere of the operation of luna and the element air. here the candidate is conducted to the stations of the four kerubim, the angelic choir of yesod. the kerubim are defined in that ritual as the presidents of the elemental forces, the vivified powers of the letters of tetragrammaton operating in the elements. over each of these rules some one of the four letters of the mirific word and the kerubim. it is a

using the waite and the available french and italian packs, and by comparing them with the accounts given in the rituals, the imagination of the reader will render this omission unimportant. the third grade is that of practicus referred to the sephirah hod, the splendour, the lowest of the sephiroth on the left hand side of the tree, the pillar of severity. its attributions refer to the sphere of the operation of mercury, but more especially to the element of water which in this ceremony is invoked to power and presence. as i have previously remarked, and it bears constant reiteration, the tree of life and the qabalistic scheme as a whole should be carefully studied so that the aptness of the attributions both to the sephiroth and the paths may be fully appreciated. two paths lead to the s

he bull 3. gemini, the twins 4. cancer, the crab 5 .leo, the lion 6. virgo, the virgin 7. libra, the scales 8. scorpio, the scorpion 9. sagittarius, the archer 10. capricorn, the goat 11. aquarius, the water-bearer 12. pisces, the fishes these twelve signs are distributedamong the four triplicities or sets of three signs, each being attributed to one of the four elements, and they represent the operation of the elements in the zodiac. thus to fire belong aries, leo, sagittarius: thus to earth belong taurus, virgo, capricornus: thus to air belong gemini, libra, aquarius: thus to water belong cancer, scorpio, pisces. 3. to the ancients, six planets were known, besides the sun, which they classed with the planets. they also assigned certain planetary values to the north and 50 first kno

which useth and combineth the principia of chokmah and binah so that the parts of chokmah and binah which touch the ruach are the initiators of the reasoning power. the reason itself is a process and but a simulacrum of the action of the higher wisdom and understanding. for the air is not the light-only the 102 the golden dawn: volume i book one <207> translator of the light. yet without the air, the operations of the light could not so well be carried out. the word ruach, spirit, also meaneth air. it is like a thing that goeth out thou knowest not whither, and cometh in thou knowest not whence 'the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh nor whither it goeth. so is every one that is born of the spirit' this air, theruach, perm

chief, he is placed in fronf of and facing vault door. second before the door of the tomb, as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful kerubim, and the sword of flame. these kerubic emblem be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all-pervading spirit, while the cross within forms with its spokes the wheels of ezekiel's vision; and therefore are the cross and the circle white to represent the purity of the divine spirit. and inasmuch as we do not find the elements unmixed, but each bound together with each- so that in the air we find not only that which is subtle and tenuous, but also the qualities of h

ignia of your high office, which alone has entitled you to offer yourself unto the high powers as surety for the order. chiefadept reclothes. three adepts enter the vault- roll altar aside, open <276> lid of pastos, put book 't" upon the fable. chief steps into the pastos, and stands facing the door. the three adepts join wands and cmces. chief i invoke thee, hru, the great angel who art set over the operations of this secret wisdom, to strengthen and establish this order in its search for the mysteries of the divine light. increase the spiritual perception of the members and enable them to rise beyond that lower self-hood which is nothing, unto that highest self-hood which is in god the vast one. the three adepts disjoin wands, and lower them into the pastos, joining them together at the

hrough sacrifice, yeheshua yehovasha, i authorise and charge ye, ye forces of evil that be beneath the universe, that, should a member of this order, through will, forgetfulness, or weakness, ad contrary to the obligation which he hath voluntarily taken upon himself at his admission, that ye manifest yourselves as his accusers to restrain and to warn, so that ye, even ye, may perform your part in the operations of the great work through the order. thus therefore, do i charge and authorise ye through yeheshua yei-iovashah, the name of sacrifice. three adepts disjoin wands and cmces. chief steps out of pastos. let the pastos be placed without the vault as in the third point of the <277> ceremony of adeptus minor. pastos is carried out into the outer chamber. lid is remmed and placed beside i

nt system (note: since there is no need for me to hide behind a cloak of anonymity, this essay was written by me soon after my advancement to the adeptus minor grade. a. m. a. g. are the initials of the motto ad majorem adonai gloriam which i then employed.-i. r) end of volume two volume three book four primary techniques the ritual of the pentagram the pentagram is a powerful symbol representing the operation of the eternal spirit and the four elements under the divine presidency of the letters of the name yeheshuah. the elements themselves in the symbol of the cross are governed by yhvh. but the letter shin, representing the ruach elohim, the divine spirit, being added thereto, the name becometh yeheshuah or yehovashah- the latter when the letter shin is placed between ruling earth and t

passive pentagram of spirit. vibrate nanta in making pentagram. vibrate agla in making wheel. give= sign. make invoking pentagram of earth. vibrate emor dial hectega in making pentagram. vibrate adonai in making taurus. give a= sign. finish in east as in lesser pentagram ritual with the four archangels and qabalistic cross. the ritual of the hexagram the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth, and of the letters of the seven-lettered name, ararita. the hexagram is sometimes called the signet or symbol of the macrocosm, just as the pentagram is called the signet star or symbol of the microcosm. ararita is a divine name of seven letters formed of the hebrew initials of the sentence "one is his beginning. one is his

REGARDIE TALISMANS

e necessary data for use in any ceremonial ritual undertaken to consecrate the resultant talisman. there is one more set of symbols that should be mentioned. it is the angelic name built up from the zodiacal triplicities, and is described by mathers in a golden dawn paper in these words: having made a magical talisman, you should use some form of charging and consecrating it, which is suitable to the operation. there are certain traditional words and letters which are to be invoked in the charging of a tablet, 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 wh

are to be invoked in the charging of a tablet, 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

afts of any kind of magical design lying around carelessly. once the student has finished with them, they should be meticulously destroyed and burned. after all, they are symbols of divinity and should be respected as such. the final and finished copy, before being wrapped in a pocket of silk, should look something like this: chapter six how to charge the talisman this completes the first part of the operation. i would say that merely having completed the mechanical drawing of the talisman, in the best manner possible and with concentration, would invest it with a good deal of force. how much energy is involved depends entirely on the skill and development of the student. if he has the know-how the talisman can be charged or consecrated all the way through the process of drawing it. in tha

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

mists, in which there are six chemists either at work or at study, and there is aseventh chair vacant. conductor, still in black, taps four times lightly at the door which is respondedto by the sound of four on a silvertoned bell within: the door opens and the first chemistapproaches.1st chemist:what seek you of us?conductor of n.:to explore the truths of chemistry, and more thorough1y understand the operations of nature. wehave attained the grade of theoricus, and by this sign we claim admittance.makes the sign of the cross on the lips.1st chemist:you seek to explore the chemical knowledge of the rosicrucians. reflect 'its explorations are askeys to masked doors in the ramparts of nature, which no mortal can pass through without rousingdread sentries never seen upon this side' much of the

he law-giver moses, andcalled 'thrice great, by reason of his virtues and great learning. it was he who gave us the divisionof a day into hours. he is the alleged inventor of alchemy: the father of that species of philosophy,which claims to solve and explain all the phenomena of nature from the three chemical principles,salt, sulphur and mercury: a system which reveals the causes of diseases, and the operations ofmedicines, on the principle of an alkali and acid. in this and congenial studies by being an activeparticipant you are entitled to rank as practicus.2nd alchemist:in continuation of your late instruction received from the four ancients, let me speak of our practicalexperience in this laboratory. your attention was drawn to the various phases of fire. weexemplify, that fire disjoin

thedesired result, which was gold.they were confident that mercury was an essential: that copper was necessary, and most likelysulphur and tin.the ability to hold gold in solution had already been conquered by nitro nuriatic acid. in formingrituals of the societas rosicrucianis in angliapracticus34 the amalgam native gold was added to the above named metals, as a seed. the course of nature,under the operation of a simple and universal law, is effected, sometimes slowly, before evolutionensues exhibiting organic development. thus having the matter as a vehicle of change, motion beingrequired to attain the result by change, a force became requisite to cause change that evolutionshould follow. as one thing is derived from others, the problem of advance becomes one oftransmutation; and as mat

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

has been known and practised by a great number of initiates, above all by the celebrated apollonius of tyana, who has left a theory concerning it, as we shall see in the ritual. the secret of magnetic lucidity and the direction of the phenomena of magnetism depend on two things agreement of minds and complete union of wills, in a direction which is possible and determined by science. this is for the operation of magnetism between two or more persons. solitary magnetism requires preparations of which we have spoken in, our initial chapter, when enumerating and establishing in all their difficulty the essential qualities of a veritable adept. in the following chapters we shall elucidate further this important and fundamental point. the empire of will over the astral light, which is the phys

s composed of for and against conciliated, or at least equilibrated. we shall state in the introduction to the ritual how magical equilibrium should be produced, and why it is necessary to the success of all operations. omnipotence is the most absolute liberty; now, absolute liberty cannot exist apart from perfect equilibrium. magical equilibrium is hence one of the first conditions of success in the operations of science, and must be sought even in occult chemistry, in learning to combine contraries without neutralizing them by one another. magical equilibrium explains the great and primeval mystery of the existence and relative necessity of evil. this relative necessity gives, in black magic, the measure of the power of demons or impure spirits, to whom virtues practised upon earth are a

g to possess himself and to fix his independence. now, there are two hermetic operations, the one spiritual, the other material, and these are mutually dependent. for the rest, all hermetic science is contained in the doctrine of hermes, which is said to have been originally inscribed upon an emerald tablet. its first articles have been already expounded, and those follow which are concerned with the operation of the great work: thou shalt separate the earth from the fire, the subtle from the gross, gently, with great industry. it rises from earth to heaven, and again it descends from heaven to earth, and it receives the power of things above and of things below. by this means shalt thou obtain the glory of the whole world, and all darkness shall depart from thee. it is the strong power of

nts is the great magical agent which, under the influence of an evil will, becomes really and positively the demon. witchcraft, properly so called, that is, ceremonial operation with intent to bewitch, acts only on the operator, and serves to fix and confirm his will, by formulating it with persistence and travail, the two conditions which make volition efficacious. the more difficult or horrible the operation, the greater is its power, because it acts more strongly on the imagination and confirms effort in direct ratio of resistance. this explains the bizarre nature and even atrocious character of the operations in black magic, as practised by the ancients and in the middle ages, the diabolical masses, administration of bewitchments 77 sacraments to reptiles, effusions of blood, human sac

to soil or rend your garments, but do not fear to 97 lay them by when the hour of sleep approaches. the embalming and mummification of bodies is a superstition which is against nature; it is an attempt to create death; it is the forcible petrification of a substance which is needed by life. but, on the other hand, we must not be quick to destroy or make away with bodies; there is no suddenness in the operations of nature, and we must not risk any violent rupture of the bonds of a departing soul. death is never instantaneous; it is, like sleep, gradual. so long as the blood has not become absolutely cold, so long as the nerves can quiver, a man is not wholly dead, and if none of the vital organs are destroyed the soul can be recalled, either by accident or by a strong will. a philosopher de

lds; it procures charity in god, truth in science and gold in riches, for metallic transmutation is at once an allegory and reality, as all the adepts of true science are perfectly well aware. yes, gold can be made really and materially by means of the stone of the sages, which is an amalgam of salt, sulphur and mercury, thrice combined in azoth by a triple sublimation and a triple fixation. yes, the operation is often easy and may be accomplished in a day, an instant; at other times it requires months and years. but to succeed in the great work, one must be divinus a diviner, in the kabalistic sense of the term and it is indispensable to have renounced, in respect of personal interest, the advantage of wealth, so as to become its dispenser. raymund lully enriched sovereigns, planted europ

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

th silver characters forming the hebrew monogram of gabriel, as given in the occult philosophy of agrippa; the perfumes are white sandal, camphor, amber, aloes and pulverized seed of cucumber; the wreaths are mugwort, moonwort and yellow ranun-culuses. tapestries, garments and objects of a black colour must be avoided; and no metal except silver should be worn on the person. on tuesday, a day for the operations of vengeance, the colour of the vestment should be that of flame, rust or blood, with belt and bracelets of steel. the tiara must be bound with gold; the wand must not be used, but only the magical dagger and sword; the wreaths must be of absinthe and rue, the ring of steel, with an amethyst for precious stone. on wednesday, a day favourable for transcendent science, the vestment sh

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 replaced by the sword and the lamp by the candle of cardan. we shall explain this difference in the chapter devoted to black magic. let us come now to the description and consecration of the instruments. the magical wand, which must not be confounded with the simple divi

st not exceed that of the operator's arm; the magician must never use it unless he is alone, and even then should not touch it without necessity. many ancient magi made it the length of the forearm and concealed it beneath their long mantles, showing only the simple the septenary of talismans 49 divining rod in public, or some allegorical sceptre made of ivory or ebony, according to the nature of the operations. cardinal richelieu, always athirst for power, sought through his whole life the transmission of the wand, without being able to find it. his kabalist gaffarel could furnish him with sword and talismans alone. this was possibly the secret motive for the cardinal's hatred of urban grandier, who knew something of his weaknesses. the secret and prolonged conversations of laubardement w

isible souls. the intoxication of the perfumes and the exaltation of the invocations will change this fantasia into a real dream; persons known formerly will be recogthe septenary of talismans 51 nized; phantoms will speak; and something extraordinary and unexpected will follow the closing of the light within the pillar and the increase of the fumigations. 52 chapter viii warning to the imprudent the operations of science are not devoid of danger, as we have stated several times. they may end in madness for those who are not established firmly on the basis of supreme, absolute and infallible reason. terrible and incurable diseases can be occasioned by excessive nervous excitement. swoons and death itself, as a consequence of cerebral congestion, may result from imagination when it is impre

the balance represents this double action. the same arcanum is typified by the warning to the imprudent 53 dual cross in the pantacles of pythagoras and ezekiel: see the plate which appears at chapter 18 in the gdoctrine h, where the crosses equilibrate each other and the planetary signs are in permanent opposition. thus venus is the equilibrium of the works of mars; mercury moderates and fulfils the operations of the sun and moon. saturn balances jupiter. it was by means of this antagonism between the ancient gods that prometheus, that is to say, the genius of science, contrived to enter olympus and carry off fire from heaven. is it necessary to speak more clearly? the milder and calmer you are, the more effective will be your anger; the more energetic you are, the more valuable will be y

he great work have a triple meaning: they are religious, philosophical and natural. philosophical gold in religion is the absolute and supreme reason; in philosophy, it is truth; in visible nature, it is the sun: in the subterranean and mineral world, it is the purest and most perfect gold. hence the search after the great work is called the search for the absolute, and this work itself is termed the operation of the sun. all masters of science recognize that it is impossible to achieve material results until we have found the plenary analogies of the universal medicine and the philosophical stone in the two superior degrees. then, it is affirmed, is the labour simple, light and inexpensive: otherwise, it consumes to no purpose the life and fortune of the bellows-blower. the universal medi

symbols of magnetic action, either alternate in its polarization or simultaneous by opposition and transmission. the great work of hermes is therefore an essentially magical operation and the highest of all, for it supposes the absolute in science and volition. there is light in gold, gold in light and light in all things. the intelligent will, which assimilates the light, directs in this manner the operations of substantial form, and uses chemistry solely as a secondary instrument. the influence of human will and intelligence upon the operations of nature, dependent in part on its labour, is otherwise a fact so real that all serious alchemists have succeeded in proportion to their knowledge and their faith, and have reproduced their thought in the phenomena of the fusion, salification an

g the sacred fire should be in the centre of the oratory and the altar of perfumes hard by. the operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his undergarments must be of the most intact and scrupulous cleanliness. the ceremony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may use t

ysteries the sabbath have been described variously, but they figure always in grimoires and in magical trials. the revelations made on the subject may be classified under three heads: 1. those referring to a fantastic and imaginary sabbath; 2. those which betray the secrets of certain occult assemblies of veritable adepts; 3. revelations of foolish and criminal gatherings, having for their object the operations of black magic. for a large number of unhappy men and women, given over to such mad and abominable practices, the sabbath was but a prolonged nightmare, where dreams appeared realities and were induced by means of potions, fumigations and narcotic frictions. baptista porta, whom we have signalized already as a mystifier, gives in his natural magic, a pretended recipe for the sorcere

ake the consultation; place this card at the end of a tube which must diminish towards the eye of the observer; then look through it alternately towards the four cardinal points, beginning at the east and finishing at the north. take note of all the stars which you see through the letters; convert these letters into numbers, and, with the sum of the addition written down in the same manner, renew the operation; then compute the number of stars you have next, adding this number to that of the name; cast up again and write the sum of the two numbers in hebrew characters. renew the operation; inscribe separately the stars which you have noticed; find the names of all the stars in the planisphere; classify them according to their size and brightness, choosing the most brilliant of all as the p

ROBERT KIRK WALKER BETWEEN WORLDS

y. and gladly he would be quit of such [sights, for the hideous spectacles seen among them [such] as the torturing of some wight, earnest ghastly staring looks, skirmishes, and the like. they do not [do] all the harm which they appear to have power to do; nor are they perceived to be in great pain, save that they art usually silent and sullen. they are said to have many pleasant toyish books. but the operation of these pieces [of literature] only appears in some paroxysms of antic corybantic jollity- as if ravished and prompted by a new spirit entering into them at that instant, lighter and merrier than their own. other books they have of involved abstruse sense, much like the rosicrucian style. they have nothing of the bible, only collected parcels of charms and counter-charms; not to def

red with the grosser dregs of elementary mixtures, and have our purer spirits choked by them. the deer scents out a man, and [gun] powder though a late invention, at a great distance, a hungry hunter [scents out] bread, and the raven [scents] carrion their brains being long clarified by the high and subtle air, will observe a very small change in a trice. thus a man of the second sight perceiving the operations of these forecasting invisible [fairy] people among us, indulged through a stupendous providence to give warnings of certain remarkable events, either in the air; earth, or waters, told [that] he saw a winding-shroud creep up around a walking healthy person's legs, until it came to the knee. and afterwards it came up to the middle [of the man s body, then to the shoulders, and at la

thy spirits affecting the sick [just] as usually the unhealthy fumes of the sick infect the sound or whole [that is, healthy. 13. the minor sort of seers prognosticate many future events, only for the space of a month [ahead, from the shoulder-bone of a sheep, on which a knife never came, for as has been said before (see page 26 above (and the nazarets of old had something of it, iron hinders all the operations of those that travail [that is, work] in the intrigues of those hidden [fairy] dominions. this science [of using a shoulder-blade] is called silinnenaith. by looking into the bone they will tell if whoredom be committed in the owner's house, what money the master of a sheep had, if any will die out of that house for that month [ahead, and if any cattle will take a trake [that is, be

ural beings, so we cannot pretend that all is sweetness and light: the subject is related to the attitude or spiritual or emotional state of the seer, as we have discussed above, and as kirk discusses on page 57. http//www.dreampower.com/kirk_wbw/pg_82.htm (8 of 10 [10/9/2001 12:36:03 am] robert kirk- walker between worlds(pages 82-91) page 27 they are said to have many pleasant toyish books. but the operation of these pieces on` appears in some paroxysms of antic corybantic jollity- as if ravished and prompted by a new spirit commentary 91 entering into them. other books they have of involved abstruse sense, much like the rosicrucian style. two classes of fairy books are described, and in the same paragraph kirk states that they do not have the bible as a book of protection against evil

scribed, and in the same paragraph kirk states that they do not have the bible as a book of protection against evil, but use collections of charms and counter-charms instead. this last description is resonant of the pre-christian origin of much fairy lore. the two classes of books, however, are more suggestive of classical lore. the first is a description of prophetic books or divinatory systems, the operation of which only works in a fit or paroxysms, ravished by the entry of a new spirit. kirk is drawing a comparison to the delphic oracle, which could only utter obscure verses when the pythoness was taken over by the spirit of the god apollo. this comparison is found again on page 36, comparing an old woman of the second sight with the delphian priestess. kirk leavens the use of antic sp

er. 3. there are obscure, diffuse, but ample, traditions of interpretation and apparently ancient pagan philosophy at-tached to this relationship between humans and fairies. these initiatory traditions are formally separated (as kirk himself affirms) in training by certain seers, though usually they are freely mixed with general folklore of all sorts. page 30. a man of the second sight perceiving the operations of these forecasting invisible people. indulged through a stupendous providence to give warnings of. remarkable events, either in the air, earth, or waters. the method is again defined, and linked commentary 97 to the elemental fourfold model (see figure 8. at the close of his book kirk gives a typical esoteric elemental theory for the power of seventh children, as it arises (he say

RUBY TABLET OF SET

hy reading list: 16a, 16l, 16m the limited acceptance of the ideas of a few prominent pioneers such as francis bacon, rene descartes, isaac newton, and john locke. among the features of the enlightenment were (1) a relegation of mankind to a "natural place" not a privileged place within the natural order of things (2) a vague, general disbelief that god, if he were presumed to exist, would ignore the operation of natural laws to take an interest in the behavior of individual human beings for better or worse (3) a sentimental admiration for the culture of ancient greece and rome, together with a distaste for the medieval christian heritage (4) increased emphasis on the affairs of the present world as opposed to an afterlife (5) a growing humanitarianism, being respect for and kindness to ot

ect to communication with set, but the difference between 1 hour and 1/2 hour in the time required for a ritual working closer to home can be critical. the difference between being/not being able to maintain the required concentration. let us suppose that the priesthood iii has made magic instinctive. the hypothetical communication with set now takes just 17 minutes each way. brief enough to make the operation practical. the master of the temple iv has effectively instantaneous communication: 1/30 second. such numbers are of course arbitrary, but they make for interesting speculation. the 30,000:1 ratio fits in well with ouspensky's definition of man= machine. modern computers have programs (intellectual centers) built around instructions("instinctive" centers, which are often defined in t

e by side, show that they contradict one another about the same things, in relation to the same things, and in the same respect. he, seeing this, is angry with himself, and grows gentle towards others, and thus is entirely delivered from greater prejudices and harsh notions, in a way which is most amusing to the hearer, and produces the most lasting good effect on the person who is the subject of the operation. for as the physician considers that the body will receive no benefit from taking food until the internal obstacles have been removed, so the purifier of the soul is conscious that his patient will receive no benefit from the application of knowledge until he is refuted, and from refutation learns modesty; he must be purged of his prejudices first and made to think that he knows only

it self to be both one and many, proposeth numbers to it self, and produceth them and the arithmetical knowledg of them. according to the union of multitude and communication with it self, and colligation, it acquireth to it self musick: for which reason arithmetick excels musick in antiquity, the soul it self being first divided by the maker, then collected by proportions. and again establishing the operation within it self, according to its station, it produceth geometry out of it self, and one figure, and the principles of all figures, but according to its motion, sphaerick: for she is moved by circles, but consists always in the same manner according to the causes of those circles, the straight and the circular: and for this reason likewise geometry is precedent to sphaerick, as statio

research. it is evident, however, that she has never encountered a genuine black magical order. this essay is therefore intended not as a rebuttal of her views but as supplemental to them. in his politics, aristotle presents opposing arguments on the nature of distributive justice from the perspective of the democrat and the oligarch. the democrat says, in effect "we should have the main voice in the operation of our political system, because we make the greatest contribution to it. we provide the artisans and laborers for commerce and public works, and we provide the warm bodies to man the armies and navies that maintain our independence" to which the oligarch would reply "no, we make the greater contribution. it is we who provide the wealth, who meet the payrolls, and who finance the pub

y his astral body goes into the nether world to seek information of importance to himself. sometimes the god form is brought into this reality by means of drumming or dancing. once the adept is possessed, the god or goddess begins to speak. during the speech the information that is given will guide the adept on the correct path, thereby enhancing his/her xeper. such were the results of this rite. the operation was performed over a 30-day period with the actual rite being done on the last day of the month. i took pictures of shu and tefnut, and meditated on the principles of balance. i opened the temple in the usual manner of the temple of set. i invoked the archetypes of shu and tefnut, and i found myself traveling out of my body. i had the feeling of extreme acceleration, and traveling st

fers with the creative element while synthesizer volume is at nine. the phi-resonator is set for 666 pulses, and stroboscopic lighting is activated "mind-melt, if you will, climaxes with the emittance of the last pulse of the resinator. the strobe is deactivated, the tesla coil deactivated, and the synthesizer retuned to the winds of yuggoth. the celebrant closes the rite with the following] with the operation complete, i return hard by the angles born upon the wings of pazuzu, and i have become master of the asylum of satan. burn like a torch, o mine brothers, and toss the flames about you. ask not the whys and wherefores of the laws of trembling men and their dead gods. in the power of thine own mind, taste of the joys of creative genius [the sorcerer intones each of the following names

m the floor and hold horizontally with my left hand at the center-point [which is marked with black tape, and strike it with a wooden rod. the tonal qualities and the continuing vibrations are very powerful. of course, any piercing bell will do) 3. grail, filled with stimulating elixir. 4. the great pentagram, hung above the altar. 5. the black flame. 6. sufficient candles to allow the reading of the operation. 7. the cassette tape with music orchestrated for this operation. 8. cassette tape player (preferably of good quality. 9. some kind of small, quiet, timepiece. list of preparatory actions: 1. insert cassette tape into player, and adjust volume levels. during this operation, the pauses in the music will cue most of your actions, so the volume must be fairly loud. you can expect to rea

xir of truth's grail. finally, out of respect for the new magus of the order of the leviathan, whose magical name is orm, the dragon, i completed the summoning with his symbol. again, the theme of the gates of hell (the great pentagram) is completed by the previous invocation of set, the fifth direction, to form the eye of set in the constellation of the thigh. by having each pylon member perform the operation at midnight in their own time zone, we can accomplish three goals: 1) the special orientation of the participants to the eye of set will all be close to exactly the same. 2) we will meet the injunction of set to "speak to me at night" from the bocfbn. 3) we will probably meet the scheduling needs of more pylon members by having a late night operation, rather than attempt a global syn

SATANIC BIBLE

ng as his desired results occur. it must be remembered that it matters not whether anyone attaches any significance to your working, so long as the results of the working are in accordance with your will. the super-logician will always explain the connection of the magical ritual to the end result as "coincidence. whether magic is performed for constructive or destructive purposes, the success of the operation is dependent on the receptivity of the person who is to receive the blessing or curse, as the case may be. in the case of a sex or compassion ritual, it helps if the recipient has faith and believes in magic, but the victim of a hex or curse is much more prone to destruction if he does not believe in it! so long as man knows the meaning of fear, he will need the ways and means to def

SATANICON

and all congregants. the infernal altar the raised platform is the lower focal point of the black chapel. the candles and articles of ritual are arranged upon the altar in the specified manner. if possible, the altar rests against the west wall. the black art vestment black is symbolic of the earthly instincts and the powers of satan. therefore it s the color of the vestment which is worn during the operation of these rites. the chalice of change the chalice and its fluidic contents represent an important part of the transformation/emotional stimulation processes. its contents serve to facilitate the outpouring of emotion which in turn further promotes entrance into our magickal condition of creative darkness. ideally, the chalice should be silver in color and the beverage should stimulat

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ries of a dozen powerful city-states, including ur, uruk, lagash, umma, eridu, and nippur. at times they were in competition with each other, and at other times they banded together to fight common enemies. the earliest written records of the first sumerian societies also date from about this time (c. 4,000 bce. it is significant that these records, written in the form of clay tablets, were about the operation of temples. thus, already by the time of the first real towns and cities in human history, mesopotamian religion had already become well organized. various clay tablets have been found with details of the religion, as well as sacred vessels and architectural remains of temples. these all help to give an overview of the religion. the environment of mesopotamia largely shaped its relig

(not shown; brunei (shown) less than 5% of population 2006 thomson gale 124 world religions: almanac christianity soon the church began to organize. members of the congregation (gathering or group) took on the jobs of preaching, leading the sunday services, and collecting offerings from the believers. these tasks were later taken over by church officials. bishops became administrators, overseeing the operation of the church in a city or district, while priests led worship. these offices slowly came to be officially separate from the laity, or regular members of the congregation. a ceremony called ordination gave a person holy orders or the duties of a priest. meanwhile, missionaries spread the gospel (a term meaning good news) of christ, finding converts throughout the roman empire (a conv

. the first center of civilization formed in the south of modern-day iraq, in what was called sumer. farming villages in this region grew into a series of a dozen powerful city-states 121 which were sometimes at war with one another and sometimes fought together against common enemies. the earliest written records also date from about this time, in the form of clay tablets. these tablets detailed the operations of the large temple complexes in each city. the stepped temple complexes, called ziggurats, averaged about 150 feet (46 meters) in height. each ziggurat was built in honor of one of the many gods in the mesopotamian pantheon, or collection of gods and goddesses. the most important of these were the sky god, an; the storm god and earth god, enlil; and the water god, ea, who was somet

. he was also free to establish his own coven. gardner moved to the isle of man where an acquaintance had opened the museum of magic and witchcraft. gardner soon bought the museum and operated it himself. in 1953 he met doreen valiente (1922 1999, whom he initiated into his coven of witches. together they edited and expanded what gardner called his book of shadows, a book of rules and rituals for the operation of a coven. historians believe valiente a woman reads from the wiccan book of shadows during a se ance. gerald gardner led a revival of wicca in modern times. the cover story/corbis. 140 world religions: biographies gerald brousseau gardner may have toned down some of crowley s information regarding sexual practices and also helped to insert an emphasis on goddess worship. in 1954 ga

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

more than usually gay; he pressed the lacrima upon his friend, and conversed gayly "well, my dear friend, we have foiled signor zanoni in one of his predictions at least. you will have no faith in him hereafter "the ides are come, not gone "tush! if he be the soothsayer, you are not the caesar. it is your vanity that makes you credulous. thank heaven, i do not think myself of such importance that the operations of nature should be changed in order to frighten me "but why should the operations of nature be changed? there may be a deeper philosophy than we dream of, a philosophy that discovers the secrets of nature, but does not alter, by penetrating, its courses "ah, you relapse into your heretical credulity; you seriously suppose zanoni to be a prophet, a reader of the future; perhaps an a

nimated and brilliant. never did wit more sparkling, airy, exhilarating, flash from the lips of reveller. his spirits fascinated all present even the prince himself, even glyndon with a strange and wild contagion. the former, indeed, whom the words and gaze of zanoni, when he drained the poison, had filled with fearful misgivings, now hailed in the brilliant eloquence of his wit a certain sign of the operation of the bane. the wine circulated fast; but none seemed conscious of its effects. one by one the rest of the party fell into a charmed and spellbound silence, as zanoni continued to pour forth sally upon sally, tale upon tale. they hung on his words, they almost held their breath to listen. yet, how bitter was his mirth; how full of contempt for the triflers present, and for the trifl

SIR WALLIS BUDGE EGYPTIAN MAGIC

rstitious of men. that this reputation was, on the whole, well deserved, is the object of this little book to shew. egyptian magic dates from the time when the predynastic and prehistoric dwellers in egypt believed that the earth, and the underworld, and the air, and the sky were peopled with countless beings, visible and invisible, which were held to be friendly or unfriendly to man according as the operations of nature, which they were supposed to direct, were favourable or unfavourable to him. in -nature and attributes these beings were thought by primitive man to closely resemble himself and to possess all human passions, and emotions, and weaknesses, and defects; and the chief object of magic was to give man the pre-eminence over such beings. the favour of the beings who were placable

he sun's course in the heavens could be stayed by a word. no god, or spirit, or devil, or fiend, could resist words of power, and the egyptians invoked their aid in the smallest as well as in the greatest events of their lives. to him that was versed in the lore contained in the books of the "double house of life" the future was as well known as the past, and neither time nor distance could limit the operations of his power; the mysteries of life and death were laid bare before him, and he could draw aside the veil which hid the secrets of fate and destiny from the knowledge of ordinary mortals. now if views such as these concerning the magician's power were held by the educated folk of ancient egypt there is little to wonder at when we find that beliefs and superstitions of the most degra

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

cal and geometrical laws purely through autonomous mental activity. and when one s gaze is turned toward the natural world, things obey the same laws that have been ascertained in one s own soul. if one grasps the idea of an ellipse, one knows the laws of the ellipse. the heavenly bodies are found to move according to such laws, which have been so ascertained.42 a direct corollary of this is that the operations of the human soul are not an activity set apart from the rest of the world. what is expressed in those operations is the pervasive cosmic order. in the pythagorean view, the senses reveal sense-perceptible phenomena, but not the harmonious ordering principles that regulate them. these harmonizing and ordering principles must rather be discovered in the human mind, if one wishes to s

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

to marcinkus, calvi, financier licio gelli known as the head of the p-2 lodge. although i could never pinpoint or verify the secret vatican ceremonies, enough information surfaced to prove beyond a reasonable doubt that the vatican functioned as the nerve center of the illuminati, as the appointment of john paul ii revealed he never followed through on his predecessors final orders to investigate the operations of the vatican bank, marcinkus and ties to the mafia and the illuminati. instead, john paul ii protected marcinkus, quashed any investigations to be carried out by john paul i's secretary of state cardinal jean villot and buried all the people on villot's list to be relieved of church duties or transferred, all the people on theist suspected of being members of the freemason's p-2 g

TELESMATA AND FLASHING TABLETS

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 telesmata. wrap the telesmata carefully up in white silk or white linen. geo

THE GOD OF THE WITCHES

ness of the rites and of the people who practised them than the use of the cooking-potwhich was in common to the whole company. the importance of cauldrons in the late bronze-age and earlyiron-age should be noted in this connection.in all the activities of a farm which were directly connected with fertility, witches seem to have been called into perform the rites which would secure the success of the operation. they were also consulted if an animalfell sick. thus at burton-on-trent, in 1597,[26] a certain farmer's cow was ill "elizabeth wright took uponher to help upon condition that she might have a penny to bestow upon her god, and so she came to the man'shouse, kneeled down before the cow, crossed her with a stick in the forehead and prayed to her god, sincewhich time the cow continued

THE KEY TO THE MYSTERIES

rations; as, for example, that three make one, that a 92 god has become man, that is to say, that the infinite has made itself finite, that the eternal died, that god punished his innocent son for the sin of guilty men. faith. say no more about it. as enunciated by you, these propositions are in fact absurdities. do you know what is the number of god, you who do not know god? can you reason about the operations of the unknown? can you understand the mysteries of charity? i must always be absurd for you; for, if you understood them, my affirmations would be absorbed by your theorems; i should be you, and you would be me; or, to put it better, i should no longer exist, and reason, in the presence of the infinite, would halt, blinded for evermore by your doubts, which are as infinite as space

touch, hearing, smell and taste which are proper to itself; it may, when it is over-excited, communicate them by vibrations to the nervous apparatus in such a manner that the hallucination is complete. the imagination seems then to triumph over nature itself, and produces truly strange phenomena. the material body, deluged with fluid, seems to participate in the fluidic qualities, it escapes from the operation of the laws of gravity, becomes momentarily invulnerable, and even invisible, in a circle of persons suffering from collective hallucination. the convulsionaries of st. medard, as one knows, had their flesh torn off with red-hot pincers, had themselves felled like oxen, and ground like corn, and crucified, without suffering any pain; they were levitated, walked about head downwards

THE MAGICIAN S KABBALAH

ces of modern magic for the general reader. this book demonstrates the integration of kabbalah with the leading edge of scientific thought in the realms of psychology and cosmology, as well as providing an unparalleled guide to the hidden world of the modern occultist. acknowledgements i acknowledge the lessons of my teachers and colleagues of the invisible college, particularly frater daleth for the operation of sol; soror jasinth for love and company in the circle of the moon; soror brina for reopening eden; and the participants in the illuminated congregation of melchizedek, past, present and future, who seek to maintain and preserve the greatest work of all. propositum perfectio est f.i.a.t (5=6) cognitatione sui secumque colloquio firmitatem petere (6=5) dedications to sue, whose frie

sed in tiphareth to achieve equilibrium, as will be examined in the following chapter. chapter nine; tiphareth, the hub of sacrifice the text of the sepher yetzirah regards tiphareth as a "mediating intelligence" which multiplies the flow of emanations into it, and communicates these emanations to those who unite with it. thus is tiphareth the centre of the tree, acting as a functioning nexus for the operations of the sephiroth. as a mediator (from the latin, meaning "middle, tiphareth can function as a translator and diplomat, organising the activities of the upper and lower tree according to the dual states of each. this is the point where "as is below, so above" is equally "as is above, so below. the upper sephiroth cannot flow into the lower in an optimum state if the lower are unbalan

THE MARTINIST OPERATIVE GENERAL RITUAL

owever, 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 easily understood. the pentacle of khunrath (hanau, 1609) 6 see practice of meditation by swami sivananda sarasvati. 7 part 2. general ritual a) preliminaries. l. alimentary regimen: reasonable moderation should be observed during the day of the operation; it will be advantageous to have light meals and to drink pure water only. it is recommended that the operator abstain wholly, if possible, from smoking and drinking excitants such as coffee, etc during the whole day. 2. sexual regimen: it is quite evident that any excess should be totally prohibited during the days preceding the operation. the number of days will depend upon the age

the operator abstain wholly, if possible, from smoking and drinking excitants such as coffee, etc during the whole day. 2. sexual regimen: it is quite evident that any excess should be totally prohibited during the days preceding the operation. the number of days will depend upon the age and temperament; however, the operator should not have any sexual relationship for at least 24 hours prior to the operation. if the operator is a woman, she should never operate during the period of her menstrual "impurity. 3. place for the operation: a room used exclusively for study, meditation and prayer is ideally suited for this purpose. a description of this type of oratory can be found in specialized works on theurgy, practical kabbalah or ceremonial magic. generally, one should operate in a room p

rally, one should operate in a room psychically appropriate, but if such room is not available, then a study or reception room, a dining room or, as the last resort, a studio, will do. the chosen room should be well ventilated several hours in advance and its temperature kept between 64 to 68 degrees (f. in case where a dining room is used, it is necessary to close it for at least 12 hours before the operation and, after having it well ventilated, a small quantity of incense should be burned to purify it. once the room is closed, it is absolutely necessary to forbid entry into it to any woman during her menstrual "impurity. 4. clothing: the best, of course, is to wear an alb made of white linen as it is a traditional vestment. a red, silk or cotton cordelier is worn, long enough to make tw

g may be substituted as material for the alb 8 if linen is not available. the length of the alb should extend to approximately four fingers from the floor. sandals made from raffia should be worn in summer while woollen socks with an interior insulating sole made of cork or rubber, in winter. the head must be left uncovered and all metallic objects like rings, watches, keys, etc, removed prior to the operation (no gloves should be worn. an operator who performs the ritual in his ordinary clothing should know that he deprives himself of an important portion of his efficacy on the immediate 'planes, and that he is exposing himself to the penetration of certain psychic currents which can take away from him a part of his own spiritual powers. the operator clothed in an alb or not, will wear a

ow that he deprives himself of an important portion of his efficacy on the immediate 'planes, and that he is exposing himself to the penetration of certain psychic currents which can take away from him a part of his own spiritual powers. the operator clothed in an alb or not, will wear a bandolier or a collar proper to his/her degree but without the usual jewel of the order. 5. operational cloth: the operational cloth is made from a piece of crimson red cloth, linen or silk, approximately 25 square inches- which is according to the dimensions of the pyramid cubit, the sacred cubit of the egyptians, which served as a unit of measure since the construction of the temple of solomon7. the traditional martinist pantacle, of approximately 8 in. in diameter should be embroidered, painted or other

tacle, of approximately 8 in. in diameter should be embroidered, painted or otherwise adorned in lace, in black and white, in the centre of this cloth. it will be perfectly satisfactory and as efficient, to place as a substitute the metal jewel of the order on the right side of the central luminary, if the pantacle cannot be embroidered, etc. the pantacle should be embroidered in red and white if the operational cloth is made of white linen or silk. the operational cloth should be hemmed plainly, without any trimmings like a fringe, lace, etc. 6. accessories: a metal candlestick of proper height will be required to hold the central luminary and will be placed, at the proper time, in the centre of the pantacle. another candlestick, a smaller one, will also be required, to hold the ordinary

pommel, should display either the martinist pantacle, or the symbols of the temple of solomon (the so-called "masonic type" ornaments. it is preferable that the handle itself be inlaid with wood or horn, or if it is entirely made of metal- that it be covered with an isolating binding of wool or silk braid. the altar will be set up on a wooden table facing the true orient. it will be covered with the operational cloth with its pantacle properly oriented. the censer will be placed on the altar to the right of the pantacle ie: to the left of the operator, and the poniard, pointing towards the orient, to the right of the operator ie: on the left side of the pantacle; in the centre of the pentacle- the central luminary. the 'ordinary' candle will be placed to the right of the operator, and bef

r should know that the contents of this ritual come from old texts of the traditional martinism of the 18th century or from the ritualistic texts of ceremonials even more ancient, and as such, they have been already 'vitalized' by usage. those coming from the so-called original martinism as is the case of the majority of the orisons, have as their author, martinez pasqualez, himself. 10. time for the operations: since easter, commemorating in a yearly cycle the resurrection of christ and his victory over death, is an image of the reintegration and resurrection of the whole humanity, it is advantageous to operate choosing a monthly cycle which would reverberate, in the invisible, this solemn commemoration by a sort of a psychic and spiritual echo. this is the reason why the monthly periods

ixed for the sunday following each full moon (easter takes place on sunday following the full moon of the vernal equinoxes) the hour has been set: from 11 p.m. until midnight, standard time. this time has been chosen because the traffic and outside noise level starts then to subside. local time should be taken into account as it is often advanced from the standard time. in such cases the time for the operation should be properly compensated. 11. the sacramentary and the ritual: the orisons and prayers of consecration are traditional formulae at least many centuries old and as such they are in principle, strongly imbued with virtue by their long usage. the ritual has been deliberately simplified, but it draws, nevertheless, inspiration from a fundamentally traditional basis and is of a defi

ure four (4, four proper, or inverted. martinism of tradition knows well the importance of this glyph- the four proper symbolizes resurrection and the four inverted incarnation. 12 extra anticipating questions which may be asked about the preliminaries the following is voluntarily given and simply comprises information which the compiler knows is being substituted by certain brethren who practice the operation regularly (1) if the room being used for the operation has any unsuitable pictures on the walls, these must turned around (2) if the operator is not a martinist he/she will wear the alb, cordelier and sandals (3) if the metal jewel of the order is not available, the pantacle) may be drawn on a piece of white virgin paper (virgin paper is paper that has not been drawn on or written on

THE MIDDLE PILLAR

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

ors the tenor of the impulse, imparting to what may originally have been pure thought and transcendentalism an emotional tone or feeling which is expressed in terms of symbolism. thus whatever ideas are impacted upon our consciousness from higher spheres are tinted with the dream symbolism of the formative world. a wide knowledge of the nature and sigruficance of symbols, and an acquaintance with the operation of swapna is necessary if the original message and its meaning are to be divined. here we have, also, the emotional mechanism providing the drive and impulse to physical action, the endocrine glands. for the physical positions of the the tree of life 39 more important glands correspond to important centers21 and dynamisms of this particular level of the psychic structure. the 10th se

this should only be attempted by experienced practitioners. don't rush into becoming "a healer" without 238 theb alanceb etweenm ind and magic first becoming proficient in the various preliminary techniques of relaxation, the lbrp, and the middle pillar. magical methods of healing, like other forms of theurgy, involve a type of auto-hypnosis, wherein the magician is totally focused on the goal of the operation. it also employs the manipulation and movement of energies. usually, the healer extends energy to the recipient, where it works to remove psychic blockages, energy imbalances, or physical injuries/ illnesses. the healer must be able to manipulate the subtle bodies of two people-his or her own and that of the recipient. therefore it is crucial that the practitioner be psychically soun

THE NECRONOMICON SIMON VERSION

theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reason, few have ever opened the gate of adar, and spoken to the horned one who resideth there and giveth all manner of wisdom regarding the operations of necromancy, and of the spells that hasten unto death. only when thou hast shown thy power over the maskim and the rabishu, mayest thou venture forth to the land of the igigi, and for that reason was this covenant made, that none shall safely walk through the sunken valleys of the dead before having ascended to marduk, nor shall they breach the gates that lie beyond adar until the

ng earth and the ripping sky and the rampant flame and the flooding waters; and they are the raisers of the legions of maskim, the liers-in-wait. and they do not know what it is they do, but they do it at the demands of the serpent, at whose name even ereshkigal gives fright, and the dread kutulu strains at his bonds: mummu tiamat queen of the ancient ones! know, sixthly, that thou shalt not seek the operations of this magick save by the rules and governments set down herein, for to do other is to take the most awful risk, for thyself and for all mankind. therefore, heed these words carefully, and change not the words of the incantations, whether thou understand them, or understand them not, for they are the words of the pacts made of old, and before time. so, say them softly if the formul

ed the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the operations of calling only, and at other times shall be put away and hid, so that no eye may see them, save your own. as for the worship of the gods, it is after the fashion of your country, but the priests of old were naked in their rites. and thou shalt put down the circle. and thou shalt invoke thy god and thy goddess, but their images must be removed from the altar and put away, unless tho

scent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to the seven steps into the frightful pit. therefore, do not be alarmed at the sights and sounds that will issue forth from that opening, for they will be the wails and laments of the shades that are chained therein, and the shrieking of the mad god on the throne of darkness. preliminary invocation of the operation of calling of the spirits of the dead who dwell in cutha, of the lost. baad angarru! ninnghizhidda! thee i invoke, serpent of the deep! thee i invoke, ninnghizhidda, horned serpent of the deep! thee i invoke, plumed serpent of the deep! ninnghizhidda! open! open the gate that i may enter! ninnghizhidda, spirit of the deep, watcher of the gate, remember! in the name of our father, enk

THE PATH OF KABBALAH

i must discover inside me, they are my own properties. the more i acquire control over these attributes, the more i will feel how the creator operates inside me. i will never be able to feel him outside me but only how he operates inside me, because by your acts we know you. and since we sit together as a group, studying our (as yet concealed) real properties, we are collaborating in the study of the operation of the creator inside us. we have a common goal and a common thought, and one experimentation field our own feelings. this results in a collective goal, thought and desire that in time creates the feeling of one body, common properties, a feeling that there are no separate entities, but only one, called man, and before him, the one creator. the thought must be directed inwardly, towa

t is taught and comprehended only out of the influences it bears on the student himself. this means that one not only studies about some spiritual operation, but also actually experiences it. only the student can know precisely what he is doing, and only he can feel the consequences of his actions. these feelings are conveyable to others only through a unique language, but only one who can repeat the operation can experience it. that is why the wisdom of kabbalah is a guide to spiritual operations. the creator q: what is the difference between the perspective of the creator and the perspective of the creature? a: the perspective of the creator means that the entire creation emanates from his thought. it is created through four phases (behinot) of direct light that finally reach a state ent

ose of his guidance, were at such a high spiritual degree, that is beyond our imagination, all the more so before we attain even the first and lowest spiritual degree. the concept of receiving for myself doesn t even exist in the degrees our spiritual leaders are. they relate even the pleasure they receive from the contact with him back to him! the great kabbalists found special words to describe the operations of the creator for us; they clothed his light and his actions in words and phrases. the kabbalists wrote on a level we could perceive in the beginning of our way, so that afterwards, through the labour and the delving in the text, we will be able to feel his light directly and completely. the learning environment according to the design of creation, we must come to a state where we

f light inside his egoism. the egoism abides by different rules in the spiritual world. for the spiritual egoism to be fulfilled one must reject his current level of egoism and ascend, so to speak, to the level of that spiritual desire. when one is given a spiritual desire, he is not given any other feeling besides the absence of pleasure; it is the vessel in its purest form. for that reason, all the operations, all the efforts are only possible with the help of the body. it is the body that awakens one early in the morning, takes him to bed only late at night, and read and occupy his mind. he works with a body that belongs to this level and it is in this level that the body wants to be rewarded. it immediately begins to present just and natural claims what have i got for all my trouble? p

, one begins to see and feel all the spiritual worlds like round spheres, with him in the middle; where outside the system there is the source, the creator. 221 of 273 that is why it is said that all the words were created for man and all the worlds are inside man. outside us there is only the creator. we cannot feel anything outside ourselves, only what is inside us, meaning our own reactions to the operations of the creator around us. we refer to these reactions as worlds. thus, worlds are actually degrees of sensation of the creator. we denominate, this word or our world a state where we have no feeling of the creator as a source, but only see his material reflection. that sensation of the creator is the most distant and detached from spirituality. there are five degrees of sensation of

ver the cycles. therefore, the last correction should end in an exit from this world to the spiritual world. the exit from this world to the spiritual world is only possible with the help of changing the internal properties of humans from egoism to altruism, not by any mechanical acts. it is said: a mitzva without an aim is like a body without life. it is only the aim that determines the worth of the operation. a mere mechanical act, an aimless one, is also a lifeless one. it does not produce any spiritual influence and brings no result. however, maintaining mitzvot mechanically is still necessary for everyone because it preserves the identity of the people from generation to generation and prepares all the souls for their personal correction in one of the future cycles, for the realizatio

he others. but even during the process of correction, if we go through it consciously, through our own efforts, we will feel it as a creative process, as a romantic desire, and not as perpetual beating and torment. the first day of creation and god saw the light, that it was good; and god divided the light from the darkness (genesis 1, 4. in the process of creation, one must equalize himself with the operations of the creator. hence, the first operation one must perform is to divide his thoughts to good thoughts heaven, and bad thoughts earth. this process is called, the recognition of evil, meaning the understanding of what is evil. one begins to analyze which of his properties belongs to spirituality and which to corporeality, using kabbalah books and the environment of a group of kabbal

ions, and the other less. men and women also have corrections to perform that correlate to the origin of their souls, but the inner pull toward the creator does not depend on one s gender. many believers and non-believers alike never ask a single question about creation, correction and the purpose of creation. these people haven t received a desire for spiritual change from above and only perform the operations they were taught to perform mechanically. there are differences between jews and gentiles in the mechanical operations, just as there are differences between men and women and children under thirteen years of age, or older than thirteen. however, when one attains the spiritual world, he clearly sees that the only difference between people is that one wants spirituality, because the

63 of 273 chapter 7.4 a holiday as a means for correction a banquet on sukkot 1995 all the corrections in partzuf zeir anpin of atzilut, which is our root, occur in a spiritual process entitled sukkot. man, meaning the soul, or the spiritual vessel, is a simile of zeir anpin of atzilut. the origin of the light that the soul receives is the interactions between bina, za and malchut of atzilut. all the operations that za must perform are connected with the mitzvot that relate to the lulav (palm branch) that symbolizes it, and the etrog (citron) that symbolizes malchut. one must combine these properties inside him. this inner work happens entirely inside the sukkah. the sukkah is the surrounding light of bina that surrounds za and that is where one absorbs the inner light. rabbi yehuda ashlag

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

ning a solution? we shall, at least, by these means, be sensible of our ignorance, if we do not augment our knowledge. gi must confess that a man is guilty of unpardonable arrogance who concludes, because an argument has escaped his own investigation, that therefore it does not really exist. h*1. and he continues further on: gand though he should be convinced that his understanding has no part in the operation, he would nevertheless continue in the same course of thinking. there is some other principle which determines him to form such a conclusion. h*2 *1. an enquiry concerning human understanding, pp. 37-38 *2. ibid. p. 43. gwe must, therefore, know both the cause and effect, and the relation between them. but do we pretend to be acquainted with the nature of the human soul and the natur

will: but the manner, in which this operation is performed, the power by which it is produced, is entirely beyond our comprehension c the command of the mind over itself is limited, as well as its command over the body;*2. and these limits are not known by reason, or any acquaintance with the nature of cause and effect, but only by experience and observation, as in all other natural events and in the operation of external objects. our authority over our sentiments is much weaker than over our ideas; and even the latter authority is circumscribed within very narrow boundaries. will anyone pretend to assign the ultimate reason of these boundaries, or show why the power is deficient in one case and not in another? ccan we give any reason for these variations, except experience? where then is

this being true for the ordinary universe, that all senseimpressions are dependent on changes in the brain, we must include illusions, which are after all sense-impressions as much as grealities h are in the class of gphenomena dependent on brain changes. h magical phenomena, however, come under a special sub-class, since they are willed, and their cause is the series of greal h phenomena called the operations 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 (throug

THE BOOK OF GATES

n's inn fields. this sarcophagus is, undoubtedly, one of the chief authorities for the text of that remarkable book; but before any attempt is made to describe the arrangement of the scenes and the inscriptions which accompany them, it will be well to recall the principal facts connected with its discovery by giovanni battista belzoni, who has fortunately placed them on record in his narrative of the operations and recent discoveries within the pyramids, temples, tombs and excavations in egypt and nubia, london, 1820, p. 233 ff. in october, 1815, belzoni began to excavate in the biban-al-muluk, i.e, the valley of the tombs of the kings, on the western bank of the nile at thebes, and in the p. 44 bed of a watercourse he found a spot where the ground bore traces of having been "moved" on the

THE SECRET RITUALS OF THE OTO

ow then, entering the privy chapel, do thou bestow at least one hour in adoration at the altar, exalting thyself in love toward god, and extolling him in strophe and antistrophe. then do thou perform the sacrifice of the mass. the elixir being then prepared solemnly and in silence, do thou consume it utterly. and in all this thou shalt direct thy whole will unwavering to the particular purpose of the operation. otherwise, have faith in god, that he may apportion its virtue to thy needs. this is the noblest way, and yet most dangerous; for thereby thou risketh profanation, eating and drinking damnation to thyself. remember also this, that to obtain the utmost from this work thou needest experience and well guided practice. even as if thou sowest seeds in ignorance of seasons and of climates

THE HOLY BIBLE KING JAMES VERSION

my hands toward thy holy oracle. 28:3 draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief [is] in their hearts. 28:4 give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert. 28:5 because they regard not the works of the lord, nor the operation of his hands, he shall destroy them, and not build them up. 28:6 blessed [be] the lord, because he hath heard the voice of my supplications. 28:7 the lord [is] my strength and my shield; my heart trusted in him, and i am helped: therefore my heart greatly rejoiceth; and with my song will i praise him. 28:8 the lord [is] their strength, and he [is] the saving strength of his anointed

inhabitant. 5:10 yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah. 5:11 woe unto them that rise up early in the morning [that] they may follow strong drink; that continue until night [till] wine inflame them! 5:12 and the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the lord, neither consider the operation of his hands. 5:13 therefore my people are gone into captivity, because [they have] no knowledge: and their honourable men [are] famished, and their multitude dried up with thirst. 5:14 therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. 5:15 and the mean man sh

ist. 2:9 for in him dwelleth all the fulness of the godhead bodily. 2:10 and ye are complete in him, which is the head of all principality and power: 2:11 in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of christ: 2:12 buried with him in baptism, wherein also ye are risen with [him] through the faith of the operation of god, who hath raised him from the dead. 2:13 and you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 2:14 blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; 2:15 [and] having spoiled principalities and p

TURNER ROBERT ARBETEL OF MAGICK

the most general precepts of the whole art. the second is microcosmical magick, what microcosmus hath effected magically, by his spirit and genius addicted to him from his nativity, that is, spiritual wisdom: and how the same is effected. the third is olympick magick, in what manner a man may do and suffer by the spirits of olympus. the fourth is hesiodiacal, and homerical magick, which teacheth the operations by the spirits called cacod mones, as it were not adversaries to mankinde. the fifth is romane or sibylline magick, which acteth and operates with tutelar spirits and lords, to whom the whole orb of the earth is distributed. this is valde insignis magia. to this also is the doctrine of the druids referred. the sixth is pythagorical magick, which onely acteth with spirits to whom is

s we have before oftentimes admonished, with fear and trembling we must live in this world. notwithstanding i will not deny, but that some men may with study and diligence obtain some species of both kindes of magick if it may be admitted. but he shall never aspire to the highest kindes thereof; yet if he covet to assail them, he shall doubtless offend both in soul and body. such are they, who by the operations of false magicians, are sometimes carried to mount horch, or in some wilderness, or desarts [deserts; or they are maimed in some member, or are simply torn in pieces, or are deprived of their understanding; even as many such things happen by the use thereof, where men are forsaken by god, and delivered to the power of satan. the seventh septenary. aphorism 43. the lord liveth, and t

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

e by the women to the men. this, of course, is only practiced now among the lower classes, except sometimes as a frolic among intimate friends. the chair appears to have been a comparatively modern addition, since such articles have become more abundant. in the last century four or five of the one sex took the victim of the other sex by the arms and legs, and lifted her or him in that manner, and the operation was 1 alias fingunt oblonga figura, alias sph rica, et orbiculari, alias triangula, quadrangulaque; qu dam ventricos sunt; qu dam pudenda muliebria, ali virilia (si diis placet) repr sentant; adeo degeneravere bonos mores, ut etiam christianis obscoena et pudenda in cibis placeant. sunt etenim quo cunnos saccharatos epplitent. jo. bruerini campegii de re cibaria, lib. vi, c. 7. cf. l

WESTERN MANDALAS OF TRANSFORMATION SR AL

ee of life. this is also the time to state your intention.out loud, and as clearly articulated as possible. if the student has these three principles firmly in hand: right dedication, right timing, and correct symbolism, he or she can proceed with confidence. you will also find that by repeated use of the same prayers, affirmations, or rituals, results can eventually be achieved with less effort. the operation will become fused with the magician's personal strength. this takes practice. franz bardon has estimated that about 462 repetitions are necessary for the influence of a true magician to be powerfully felt. but, with clarity and commitment, i would dare say that for our purposes here, you will be surprised at the results. in creating a talisman, a great amount of versatility and creat

WICCA WITCHCRAFT TODAY

, mistook drunkenness for divine ecstasy, doing mad things in their frenzy. the law then restrained these excesses and reforms were carried out in the sect. the west africans use blood, but, again, i think they do not have the true secrets. 10- what are witches? mr. hughes says 'witchcraft proper only exists where the powers called upon are consciously felt to be evil ones, and those concerned in the operation are seeking aid from some force exterior to accepted conditions and beliefs' if this is true, then the witches of whom i have been speaking are not witches at all. what are they then? they are the people who call themselves the wida, the 'wise people, who practise the age-old rites and who have, along with much superstition and herbal knowledge, preserved an occult teaching and worki

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

rom what it was thousands of years ago, and much that now appears to us curious and phantastic in eastern traditions, still finds responsive echo in the hearts and minds of a vast portion of mankind. a large number of thinkers and scientists in modern times have advocated tenets which, while not exactly similar, are parallel, to ancient chald an conceptions; this is exemplified in the notion that the operation of natural law in the universe is controlled or operated by conscious and discriminating power which is co-ordinate with intelligence. it is but one step further to admit that forces are entities, to people the vast spaces of the universe with the children of phantasy. thus history repeats itself, and the old and the new alike reflect the multiform truth. without entering at length i

soul, which give her; breathing, are easy to be unloosed" and elsewhere we read of the "melody of the ether" and of the "lunar clashings" experiences which testify to the reality of their occult methods. the oracles assert that the impressions of characters and other divine visions appear in the ether. the chald an philosophy recognized the ethers of the elements as the subtil media through which the operation of the grosser elements is effected by the grosser elements i mean what we know as earth, air, water and fire the principles of dryness and moisture, of heat and cold. these subtil ethers are really the elements of the ancients, and seem at an early period to have been connected with the chald an astrology, as the signs of the zodiac were connected with them. the twelve signs of the

d around thee darts the lightning flame, then all things will appear to thee in the form of a lion" the chald ans, like the egyptians, appear to have had a highly developed appreciation of colours, an evidence of their psychic susceptibility. the use of bright colours engenders the recognition of subsisting variety and stimulates that perception of the mind which energizes through imagination, or the operation of images. the chald an method of contemplation appears to have been to identify the self with the object of contemplation; this is of course identical with the process of indian yoga, and is an idea which appears replete with suggestion; as it is written "he assimilates the images to himself casting them around his own form" but we are told "all divine natures are incorporeal, but b

WORKING CEPHALOEDIUM VERSION 1

aw. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from th y fur! thou dost crackle with splitting the worlds' i ask a yi king symbol fo r the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particula r to finish the comment and to publish the book as therein commanded. first the refore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alpho nse louis constant with the card `the devil. i

WORKING CEPHALOEDIUM VERSION 2

law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds' i ask a yi king symbol for the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particular to finish the comment and to publish the book as therein commanded. first therefore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alphonse louis constant with the card `the devil. i wi

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