Michael Wynn's Occult Reference Library
THE PENTAGRAM

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r faithful king."this is the mystical meaning behind this word. 85 part two: the formulation of the pentagrams banishing earth pentagram step 1 stand in the east and face east. draw a pentagram in a brilliant flaming blue. draw it in front of you, at the distance of one full arm length. using your right hand begin at your left hip. see the line being drawn and following the line up to the apex of the pentagram at the level of your head, down to your right hip, then across your body to the furthest left of your body at the level of your shoulders, across your body again to the furthest right of your body at the level of your shoulders, and completing the pentagram by ending it where you first began. step 2 inhale through the nose. as you do, drawn into you the sphere of light above your hea

h word in a continuous flow, using one full breath. as you vibrate this vocally, mentally hear the name echo throughout the eastern ends of the universe. the same will go for the south, west and north. revert your left foot back. now place your left index finger to your lips, in the form of silence. this is the form of harpocrates, the sign of silence. 86 step 3 once again, point at the center of the pentagram that you have just drawn, using the index finger of your right hand. trace a brilliant white line from the center of the pentagram and follow it to the south. this will form an arc of ninety degrees so that you end up in the south, facing south. step 4 now in the south repeat step 1 and step 2, but vibrate: ah-doh-nye step 5 draw the brilliant white line connecting the pentagram in t

nter of the pentagram and follow it to the south. this will form an arc of ninety degrees so that you end up in the south, facing south. step 4 now in the south repeat step 1 and step 2, but vibrate: ah-doh-nye step 5 draw the brilliant white line connecting the pentagram in the south to the west and repeat step 1 and step 2, but vibrate: eh-heh-yeh step 6 draw the brilliant white line connecting the pentagram in the west to the north. now in the north repeat step 1 and step 2, but vibrate: ah-glah complete the circle by connecting a white line from the north to the east where you began. then, moving in the same clockwise direction, return to where you started the ritual; if you have an altar in the center of the four quadrants, then stand behind that. you should once again be facing east

ord. feel the qualities of fire emanating from him. step 5 say: and on my left, vibrate) oh-ree-el."visualize the archangel auriel dressed in earth tones on a fertile landscape. he holds a bundle of wheat. step 6 after you have invoked the archangels move your feet slightly apart, stretch both arms out to the sides. now visualize yourself within a large pentagram and say: 88 "for before me flames the pentagram."step 7 "and behind me shines the six-rayed star".repeat part one: the qabalistic cross. other people have different versions of the evocation to the archangels. one version you would say, around me flames the pentagram, above me shines the sixrayed star".there is little differences between what is said, but you might like to try them and see which works best for you. archangels name

1 10 INITIATION CEREMONY

arfare. and the twelve leaves are the images of those ideas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse while in christian symbolism the sun and the twelve signs are referred to christ and his twelve apostles. heg: leads neophyte to hiereus and then returns to his place and is seated. hiereus: leads neophyte

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

wane, pek up de nesen, wannehr bistu krieger wesen (wast a warrior? another, of achen, says: krune krane, wisse schwane, we wel met noh engeland fahre? and the name ssefugel in the as. genealogies seems to indicate a swan-hero. the spinner eerhta, the goose-footed^ queen, may fairly suggest swan-maidens (p. 280).3 if those prophetic 'gallicenae' were able 1 gottschalk's sagen, halle 1814, p. 227- the pentagram was a pythagorean synihol, but also a druitlic; as it goes by the name of elfs foot, elf's cross, goblin-foot, and resembles a pair of goosefeet or swan-feet, semi-divine and elvish beings are again brought together in this emblem; the valkyr thrus is next door to a swan-maiden, and staufenberger's lover likewise had such a foot. 3 the beautiful story of the good woman, publ. in haup

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

take the ash to the top of a hill or any windy place and scatter it to the four winds, saying: go free in love and return in joy. you can carry out the spell on a larger scale by placing the ring, the candle and one large incense stick on your altar in the centre of the invisible pentagram. place the other large incense sticks on small tables, chairs or blocks at the other points and work within the pentagram. you could even use garden incense and carry out the ritual in a sheltered spot out of doors, maybe even picking your ivy and white flowers during the ritual. a ritual for harmony this ritual can be used when, for example, a colleague, family member or friend is intruding in your life, but you do not want to hurt their feelings. it can be very successful if you have received one too

remony and the male/female chalice rite can both be easily incorporated into a solitary ritual. the pentacle the pentacle is a symbol of the earth and is familiar to users of tarot packs. it is placed in the north of the altar. it consists of a flat, round dish or disc, engraved with a pentagram within a circle. the pentacle has been a magical sign for thousands of years. the five-pointed star of the pentagram within it is a sacred symbol of isis and the single top point is considered by many to represent the triple goddess. you can place crystals or a symbol of the focus of the ritual or charged herbs on the pentacle to endow it with earth energies. it can then be passed through the other elements or empowered by passing over the pentacle incense for air, a candle for fire and burning oil

tated the koran to mohammed. gabriel brings wise words of truth and the clear voice that speaks of hope and a new purpose in life, but also compassion and the acceptance of the weaknesses of oneself as well as others. gabriel's protection can be felt with each new moon, especially on the day before the crescent is visible in the sky. gabriel stands in the west and his colour is silver. pentagrams the pentagram, as i have already mentioned, is one of the most sacred geometric forms in magick. some witches wear a gold pentacle, a pentagram in a circle (see page 189, on a chain as a sign of their craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the godde

old pentacle, a pentagram in a circle (see page 189, on a chain as a sign of their craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the goddess in her triple aspects. it is the realm of spirituality and the divine spark within all life. the top left point of the pentagram symbolises air and the fixed sign of aquarius, representing logic, intelligence and the conscious awareness that enables us to reach beyond the material and follow steps to knowledge of what is hidden. the top right point is the element water and the fixed sign of scorpio. it represents the feelings that endow magick with purpose, desire whether for love or spiritual development and

l and follow steps to knowledge of what is hidden. the top right point is the element water and the fixed sign of scorpio. it represents the feelings that endow magick with purpose, desire whether for love or spiritual development and the compassion and empathy that make us care about ourselves, others and the world we live in. it forms the interconnectedness of all life. the bottom left point of the pentagram symbolises the element earth and the fixed sign of taurus. it connects with the earth mother, ecology and the basis from which we explore spirit and also the material plane in which ideas are manifest. the bottom right point in the pentagram symbolises fire and the fixed sign of leo, flaming ever upwards, the impetus and illumination that transforms thought into action and enables us

pirit and also the material plane in which ideas are manifest. the bottom right point in the pentagram symbolises fire and the fixed sign of leo, flaming ever upwards, the impetus and illumination that transforms thought into action and enables us to see potential, not least our spiritual potential. these positions correspond with the zodiacal positions on an astrological wheel. on another level, the pentagram is seen as representing the human body with the four limbs outstretched and the head touching the clouds. drawing a pentagram pentagrams are remarkably easy to draw. they are created in one continuous line, moving from point to point, and ending where you began. in ritual magick, pentagrams are drawn in the air at each of the four compass directions of the circle, either with an atha

ABRAMELIN2

he jew from a more ancient writer. 2 i.e, the revelation, or apocalypse. 3 this whole passage about the signification of these numbers is very obscurely worded in the original. i take the meaning to be the following: the arts or methods of magical working are twelve, if we class them under the twelve signs of the zodiac. the second number mentioned above, 5, is perfect because of its analogy with the pentagram that potent symbol of the spirit and the four elements; 6 is the number of the planets (as known to the ancients, without the recently discovered herschel and neptune. as the chaldean oracles of zoroaster say" he made them six, and for the seventh, he cast into the midst thereof the fire of the sun. 2 operates in the stars and planets as representing their good or evil influence in t

ADDTLS

) thou shall paint the letter on the appropriate color in the lesser angles. study well the example from the tablet of fire, the great watchtower of the south. yellow on red. a of d c of d blue on red green on red. 3 the holy tablet of union in all they workings, the tablet of union shall be present when the (4) elemental tablets be eomployed. the tablet of union is attributed to the top point of the pentagram and it be attributed unto m. let the z.a.m. be aware that certain letters may be employed in combination with specified letters from the elemental tablets to formulate certain names contain a higher degree of potency than when an angelic name is formulated from the elemental tablet above. the tablet of union containeth (20) squares. let the z.a.m. contemplate the order in which these

the same on each tablet. thus, the three holy names of god, the name of the great king and the six seniors are extracted from the great cross and always painted in black lettering on white background. lesser angles thou shall note that the great cross divideth the tablet into four sections. these four sections are referred to as the four sub-elements or lesser angles. likened to the top point of the pentagram, the great cross acts as the spiritual agent that binds the four sub-elements together. the order of the lesser angles as they relate to the four elements is the same on each tablet.*important note: the great cross has been darkened in the diagram to better illustrate the four lesser angles. 8 in the center of each lesser angle is a cross of ten squares. this is the sephirotic cross

ADEPTUS MINOR INITIATION

holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years i shall open. the door is guarded by the elemental tablets and by the kerubic emblems" chief "to 120 years are referred symbolically the five grades of the first order, to the revolution of the powers of the pentagram, and also the five preparatory examinations for this grade. it is written 'his days shall be 120 years' 120 divided by 5 equals 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further, 120 equals the number of the 10 sephiroth multiplied by that of the zodiac, whose key is the working of m and the four elements typified in the wand which i bear (c

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditation upon the various things mentioned in the mythos will permit the scholar to draw his own conclusions;

ALEISTER CROWLEY BOOK OF LIES

n this there are 93 chapters: we count as a chapter the two pages filled rerespectively with a note of interrogation and a mark of exclamation. the other chapters contain sometimes a single word, more frequently from a half-dozen to twenty paragraphs. the subject of each chapter is determined more or less definitely by the qabalistic import of its number. thus chapter 25 gives a revised ritual of the pentagram; 72 is a rondel with the refrain shemhamphorash, the divine name of 72 letters; 77 laylah, whose name adds to that number; and 80, the number of the letter pe, referred to mars, a panegyric upon war. sometimes the text is serious and straightforward, sometimes its obscure oracles demand deep knowledge of the qabalah for interpretation, others contain obscure allusions, play upon word

hallus. for a fuller commentary on nox, see liber vii, chapter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to negativity, and is thus a hieroglyph of the great work. the word pan is then explained, pi, the letter of mars, is a hieroglyph of two pillars, and therefore suggest duality; a, by its shape, is the pentagram, energy, and n, by its tarot attribution, is death. nox is then further explained, and it is shown that the ultimate trinity, o, is supported, or fed, by the process of death and begetting, which are the laws of the universe. the identity of these two is then explained. the student is then charged to understand the spiritual importance of this physical procession in line 5. it is the

ictory implies war. glory implies war. foundation implies war. alas! for the kingdom wherein all these are at war. book of lies get any book for free on: www.abika.com 19 [20] commentary( epsilon) he is the letter of aries, a martial sign; while the title suggests war. the ants are chosen as small busy objects. yet he, being a holy letter, raises the beginning of the chapter to a contemplation of the pentagram, considered as a glyph of the ultimate. in line 1, being is identified with not-being. in line 2, speech with silence. in line 3, the logos is declared as the negative. line 4 is another phrasing of the familiar hindu statement, that that which can be thought is not true. in line 5, we come to an important statement, an adumbration of the most daring thesis in this book- father and s

n ridding himself of all his accidents. he first leaves the life of comfort; then the world at large; and, lastly, even the initiates. in the fourth section is shown that there is no return for one that has started on this path. the word out is then analysed, and treated as a noun. besides the explanation in the note, o is the yoni; t, the lingam; and u, the hierophant; the 5th card of the tarot, the pentagram. it is thus practically identical with iao. the rest of the chapter is clear, for the note. notes (12) o= character "the devil of the sabbath. u= 8, the hierophant or redeemer. t= strength, the lion (13) t, manhood, the sign of the cross or phallus. ut, the holy guardian angel; ut, the first syllable of udgita, see the upanishads. o, nothing or nuit. book of lies get any book for fre

alpha-c- tau-eta-rho tau-omega-nu pi-epsilon-nu-tau-epsilon kappa- alpha-iota epsilon-nu tau-eta-iota c?-tau-eta-lambda-eta- iota omicron alpha-c?-tau-eta-rho tau-omega-nu epsilon-xi book of lies get any book for free on: www.abika.com 58 epsilon-c?-tau-eta-kappa-epsilon. repeat the cross qabalistic, as above, and end as thou didst begin [60] commentary( kappa-epsilon) 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a'.a. note (14) the secret sense of these words is to be sought in the numberation thereof. book of lies get any book for free on: www.abika.com 59 [61] 26 kappa-epsilon-phi-alpha-lambda-eta kap

ALEISTER CROWLEY LIBER 777

s, and their images. 8 on typographic and chronological evidence this line was an addition in 777 revised. 9 as noted above, this last is a fudge which was probably made necessary by someone miscopying the name of the intelligence of the intelligences of the moon so it no longer added to 3321. 10 the golden dawn lectures give a slightly different attribution of the fingers, based on the points of the pentagram, thus: the thumb to spirit, the index to water, the medius to fire, the third finger to earth and the little finger to air. 11 in the golden dawn diagram (in turn derived from von rosenroth) from which col. cvi. was derived, the seven earths of col. civ. were also enclosed by the four seas. the infernal rivers are referred to the elements thus: air, cocytus; water, styx; fire, phlege

ALEISTER CROWLEY LIBER CHANOKH

ll these names in the heptagram of the great seal. so also there are seven great angels formed thus: take the corner letter s, then the diagonal next to it ab, then the next diagonal ath, then the fourth diagonal, where is i with 8 21 (which indicates el, and we have the name sabathiel continuing the process, we get zedekiel madimiel semeliel nogahel corabiel levanael these names will be found in the pentagram and about it. these angels are the angels of the seven circles of heaven.5 these are but a few of the mysteries of this great seal sigillvm dei meth the symbolic representation of the universe 6 iii the shew-stone, a crystal which dee alleged to have been brought to him by angels, was then placed upon this table, and the principal result of the ceremonial skrying of sir edward kelly

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

and pointing upward. left arm smoothly canted down to the right of the panel, with fingers closed and pointed down "9. v typhon- the trident" figure frontal and standing on tip toe, toes forward and heels not touching. head back. arms angled in a "v" with the body to the top and outward in the plain of the photo. fingers and thumbs as #7, but continuing the lines of the arms "10. x osiris risen- the pentagram" body and feet as in #7. head directly frontal and level. arms crossed over heart, right over left with hands extended, fingers closed and thumb on side such that the palms rest on the two opposite shoulders. introduction "epsilon-sigma-sigma-epsilon-alpha-iota alpha-theta-alpha-nu-alpha-tau-omicronsigma theta-epsilon-omicron-sigma, alpha-mu-beta-rho-omicron-tau-omicronsigma, omicron

n in this aeon of horus. for the correspondence in the following note, see liber 777. the principal points are these: 31: atu :no: hebrew :no.:correspondence: other :of :of (tarot trump :atu: letters :let: in nature: correspondences :ter: the hiero: v :vau (a nail: 6 :taurus (an :the sun. the son in tephant (osi: english v: earthy sign: tragrammaton (see cap. ris throned: w, or vo: ruled by: iii. the pentagram& crowned: wel between: venus; the: which shows spirit with wand: o and u: moon exalt: master& reconciler of: ma'ajab and: ed therein: the four elements: ma'aruf: but male: four wor: liberty,i.e.:the hexagram which unshippers; the: free will: god and man. the consfour ele: sciousness or ruach. ments :parzival as the child in: his widowed mother's: care: horus, son of: isis and the sla

own formula for particular cases<holy qabalah (see liber d in equinox i, viii, supplement, and liber 777) affords the means of analysis and application required. see also equinox i, v "the temple of solomon the king> iv. it should also be remarked that every grade has its peculiar magical formula. thus, the formula of abrahadabra concerns us, as men, principally because each of us represents the pentagram or microcosm; and our equilibration must therefore be with the hexagram or macrocosm. in other words, 5 degree= 6square is the formula of the solar operation; but then 6 degree= 5square is the formula of the martial operation, and this reversal of the figures implies a very different work. in the former instance the problem was to dissolve the microcosm in the macrocosm; but this oth

of them was simply that they were what she did not want in her operation> is absolutely essential to safety. in evocations the danger is not so great, as the circle forms a protection; but the circle in such a case must be protected, not only by the names of god and the invocations used at the same time, but by a long habit of successful defence<banishing ritual of the pentagram (say, thrice daily) for months and years and constant assumption of the god-form of harpocrates (see equinox, i, ii and liber 333, cap. xxv for both of these) should make the "real circle, i.e. the aura of the magus, impregnable. this aura should be clean-cut, resilient, radiant, iridescent, brilliant, glittering "a soap-bubble of razor-steel, streaming with light from within" is my

consecrated magician takes his cleansed and consecrated instruments into that cleansed and consecrated place, and there proceeds to repeat that double ceremony in the ceremony itself, which has these same two main parts. the first part of every ceremony is the banishing; the second, the invoking. the same formula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the archangels and their hosts to act as guardians of the circle during our pre-occupation with the ceremony proper. in more elaborate ceremonies it is usual to banish everything by name. each element, each planet, and each sign, perhaps even the sephiroth themselves; all are removed, including the very one which we wished to invok

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

houghts as they arise in the mind. equinox vi, p. 9 "liber xvii. liber i.a.o" gives three methods of attainment through a willed series of thoughts. unpublished. it is the active form of liber ccclxi "liber xxi. the classic of purity" by ko hsuen. a new translation from the chinese by the master therion. unpublished "liber xxv. the ritual of the star ruby" an improved form of the lesser ritual of the pentagram, liber cccxxxiii, the book of lies, pp. 34& 35. also appendix vi of this book "liber xxvii. liber trigrammaton, being a book of trigrams of the mutations of the tao with the yin and yang" an account of the cosmic process: corresponding to the stanzas of dzyan in another system. unpublished "liber xxx "liber librae" an elementary course of morality suitable for the average man. equino

e complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that radiateth from boleskine before him. 4. let him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! 7. let him make the sign called puella, standing with his feet together, head bowed, his left hand shielding the 332 muladhara cakkra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

see the book of the dead. i meant you might try to trace a parallelism between his journeyings and the path of initiation. astral travel- development of the astral body is essential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attraction to the solar system i birth ii life iii death iv "exaltation" p.i "annihilation" v -ix progressive comment on ii with very special reference to the central secre

the path of samekh, a fence, 60, sagittarius, the archer, art, blue- and so on; but to hod by the path of ayin, an eye, 70, capricornus, the goat, the devil, indigo, k.t. 36 thirteen is the number of achad hebrew option, unity, and ahebah hebrew option, love; then what word should arise when you expand it by the creative dyad, and get 26; what when you multiply it by 4, and get 52? then, suppose the pentagram gets busy, 13 x 5= 65, what then? now don't you dare to come round crawling to me for the answers; work it out yourself what sort of words they ought to be, and then check your result by looking up those numbers in the sepher sephiroth: equinox vol. i, no. 8, supplement. when you are a real adept at all these well-known calculations "prepare to enter the immeasurable region" and dig

ALEISTER CROWLEY SEPHER SEPHIROTH

ct. 4:15) mylzwn 144 a sandal ldns before; the east; ancient things mdq 145 the thirteen paths of the beard of macroprosopus (see 91& 1350) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; world; an adult mlw( 147 the four names in the lesser ritual of the pentagram )lg) hyh) ynd) hwhy 148 netzach: victory xcn libra: the scales mynz)m beni elohim, sons of the gods: the angelic choir of hod myhl) ynb a name of god myhl) hwhy hy hyh) glutton and drunkard (deut. 21:20 )bwsw llwz to withdraw, retire qmx flour, meal xmq 149 the living gods (cf. 154) myyx myl) a beating of the breast; a noisy striking dpsh to make wrinkled +mq 150 soothsayer (lit. gon

pledge nwk#m 417 olive tyz an ark, box, chest hbyt shakanom: a title of tiphareth mwn)k# the red gleam (liber al 2:50) rwrhw 418 cheth: a fence; beast tyx boleskine: the house of the beast nyk#lwb abrahadabra: the word of the aeon given in liber al) r b) d) h) r b) 418= tyx )h tyb, the house of heh, because of i.z.q. 694; for h formeth k, but x formeth dwy: each= 20. thus is abrahadabra a key of the pentagram. also, by aiq bkr, it= 22; and 418= 19 22. 19= manifestation; it therefore manifests the 22 keys of r.o.t.a. the first meaning is rbd h)rb, the voice of the chief seer. it resolves into pentagram and hexagram as follows: 1st method. 5a a a dh a r b a b r forms 12 and 406 )wh and ht (406= wt, where ht= microprosopus, and )wh= macroprosopus. the arcanum is therefore that of the great w

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

y got after j.b.s. haldane. it is too late to do anything more to fidley and latimer, but i am quite sure that the candle they lit was made of infants fat. it is no use your starting to rifle graves, because his publishers might resent you interference. those in favor of the motion will now please signify the same in the usual manner. any may the lord have mercy on your sourdthe greater ritual of the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ri

er crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whirl around as on a pivot as rapidly as you can with the wand or sword outstretched, thus making a magick circle. t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

yod invisible, yet illuminating. the a. a. lambda-eta, the lover, zain visible as is the lightning flash. the college of adepts. mu-alpha, the man of earth, pe, the blasted tower. the 3 keys add up to 31- lamed-aleph, not and aleph-lamed, god. thus is the whole of thelema equivalent to nuit, the all-embracing. 31 x 3= 93. see the tarot trumps for further study of these grades. theta-epsilon= 14, the pentagram, rule of spirit over ordered matter. strength and authority( teth and he) and secretly 1+ 4= 5, the hierophant, vau, v. also leo aries, the lion and the ram. cf. isaiah. it is a "millennial" state. lambda-eta= 38, the key=word abrahadabra, 418, divided by the number of its letters, 11. justice or balance and the charioteer of mastery. a state of progress; the church militant. mu-alph

maketh the whirlpool and gravitation of truth of competence to draw thee unto itself" al i,60 "my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me" the old comment 60. nu= 56 and 5+ 6= 11. the circle in the pentagram? see liber nv. the uninitiated perceive only darkness in night; the wise perceive the golden stars in the vault of azure. concerning that secret glory it is not here fitting to discourse. the new comment the general significance of the number 11 is magick, particularly that form of it which is love under will; for it unites the 5 and the 6. thus abrahadabra has 11 letters; and 418= 1

nal mss. the second paragraph begins "the shape of my star is- and then breaks off- the scribe was unable to hear what was being said. this was presumably because his mind was so full of preconceived ideas about the different kinds of stars appropriate to various ideas. an alternate phrase was subsequently dictated to the scarlet woman, and inserted in the manuscript by her own hand. this star is the pentagram, with the single point at the top. the points touch the parts of nuith's body as shown in the stele. the earth-point marks the position of her feet, the fire-point, that of her hands, the other three points- air, spirit, and water respectively- refer to "my secret centre, my heart, and my tongue" al i,61 "but to love me is better than all things: if under the night-stars in the deser

up, i seem to remember is the phrase. it appears (i don't remember the sanskrit as if a dental t or d were inserted phallically to give us madar, mu-eta-tau-eta-rho, mater, mother? meter= measure) does the accent in mere conceal a lost dental? i suppose jung or freud has this all worked out in detail. i have thought this before, long ago, but can't get a satisfactory qabalah. 240 is a doubling of the pentagram, of course, and is a sixfold of 40, the number of repressive 'sealed-up' law. by our r.o.t.a, m r is the sea swallowing the sun, and the insertion of a tau would help this in a certain formula of "he lives in the sun" but that would only boost the mother, which won't do, for she is the tomb, the eater of flesh, and there's no getting away from it. but apparently she is all right just

ALEISTER CROWLEY THE QABALAH

hen he is sent. so that is no vain counsel of st. john (1 john iv. 1, try the spirits, whether they be of god, no mistake when st. paul claims the discernment of spirits to be a principal point of the armour of salvation (1 cor. xii. 10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. as as we have seen in our chapter on yoga,2

and some other words, which we will neglect in this example, though we should not dare to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. 30 published as sepher sephiroth in equinox i (8. liber lviii 18 look at all our meanings! every one of them sh

bows his head to the left, raises his right arm, and lowers his left, keeping the elbow and right angles, thus forming the letter (also the swastika. the sign of the mourning of isis. 2nd. with erect head, raises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says: the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. the sign of osiris risen. all give the sign of the cross, and say: l. v. x. then the sign of osiris risen, and say: lux, the light of the cross. liber lviii 19 this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characte

. should we argue that lbb= kcc (620) by the method of athbash, and that therefore lbb symbolises kether (620? why, lbb is confusion, the very opposite of kether. why athbash? why not abshath? or agrath? or any other of the possible combinations? about the only useful temurah is aiq bkr, given above. in this do we find a suggestive reasoning. for example, we find it in the attribution of \yhla to the pentagram which gives p [see a note on genesis, equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. 34 concealed y

name (patronymic, to be precise) t.s. 45 matthew xxiv.27; cf. luke xvii, 24. 46 elsewhere crowley renders aum in hebrew as \wa= 47, e.g. in the formula of aumgn discussed in mtp, which thus enumerates to 100, or \wawm= 93 (not counting the concealed yod) in liber dclxxi. liber lviii 30 120 ]ms, samech, a prop. also ydswm, basis, foundation. 120= 1 2 3 4 5, and is thus a synthesis of the powers of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v. supra equinox, no. iii.47 i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.1248 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finit

m kaph, mem, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 40; see 5= 6 ritual. also [r= terror. 300. the letter c, meaning tooth, and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit \yhla jwr= 300. descending into the midst of hwhy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty, a name of god attributed to yesod. 325. a mystic number of mars. labxrb, the spirit of mars, and layparg, the intelligence of mars. 326. hwchy, jesus see 300. 333. wznwrvj, see liber 418, 10th thyr. it is surprising that this large scale 3 should be so terrible a symbol of dispersion. there is doubtless a venerable arcanum here connoted, possib

lent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. 61 the reference appears to be to a passage in the 5th thyr. 62 ps. xiv, 1. note that by gematria ya \yhla= 147= hwhy+ ynda+ hyha+ alga, the four divine names of the lesser ritual of the pentagram t.s. 63 the title of a high degree in certain masonic rites, immediately proceeding grand inspector general. sometimes called prince of the royal secret t.s. 64 another masonic term, generally denoting the highest degree or ruling council of a particular rite t.s. liber lviii 37 the answer of the adept to the first form of the problem is for the hindu thou art that (see previous chap

are the numbers which seemed to me to bear upon the problem. 1. is the goal not the means. too simple to serve a magician s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man s will, of the evil 4 dominated by man s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer s robe) yes it also

ALEISTER CROWLEY EQ I 1

the awakened one. 161 the third method is found almost entirely in the second book. the third and fourth books of this essay consist of purely symbolic pictures. for the key of the portal the neophyte must discover for himself; and until he finds the key the temple of solomon the king must remain closed to him "vale" 162 19 nine pictures between darkness and light, or eleven in all. the union of the pentagram and the hexagram is to be noted; also the eleven-lettered name abrahadabra; 418; achad osher, or one and ten; the eleven averse sephiroth; and adonai. book i the foundations of the temple of solomon the king and the nine cunning craftsmen who laid them between the watch-towers of night& day. 163) and from that place are cast out all the lords who are the exactors of the debts of man

ALEISTER CROWLEY EQ I 5

tion should be performed if it be possible in a place set apart and consecrated to the works of the magick of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at

en he is sent. so that is no vain counsel of "st john (1 john iv. 1 "try the spirits, whether they be of god" no mistake when "st paul" claims the discernment of spirits to be a principal point of the armour of salvation (1 cor. xii. 10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god- forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king's daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga

ief bows his head to the left, rises his right arm, and lowers his left keeping the elbow at right angles,thus forming the letter l (also the swastika. the sign of the mourning of isis. 2nd. with erect head, rises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says- the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. the sign of osiris risen. all give the sign of the cross, and say- l.v.x. then the sign of osiris risen, and say- lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonies, gives an excellent idea of the way in which qabalistic analysis is conducted. first, the letters have been written in hebrew characters. then the at

should we argue that bbl= shshk (620) by the method of athbash, and that therefore bbl symbolises kether (620? why, bbl is confusion, the very opposite of kether. why athbash? why not abshath? or agrath? or any other of the possible combinations? about the only useful temurah is aiq bkr, given above. in this we do find a suggestive reasoning. for example, we find it in the attribution of alhim to the pentagram which gives pi [see equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with hb:lamed, libra, the letter of equilibrium, and obtain an approximation to pi 3.1415 (good enough for the benighted hebrews, as if thereby the finite square of creation was assimilated to the infinite circle of he creator. yes: but why should

on, and make their rosaries of this number of beads. 111. achd hva alhim "he is one god" alp, aleph, and ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning "as the lightning lighteneth out of the east even unto the west, so shall be the coming of the son of man" an allusion to the descent of shiva upon shakti in samahdi. the roman a shows the same through the shape of the pentagram, which it imitates. asn, ruin, destruction, sudden death "scil, of the personality in samadhi. apl, thick darkness "cf" st john of the cross, who describes these phenomena in great detail. amo, the hindu aum or om. mhvll, mad- the destruction of reason by illumination. ovlh, a holocaust "cf" asn. pla, the hidden wonder, a title of kether. 114. dmo, a tear. the age of christian rosenc

"cf" st john of the cross, who describes these phenomena in great detail. amo, the hindu aum or om. mhvll, mad- the destruction of reason by illumination. ovlh, a holocaust "cf" asn. pla, the hidden wonder, a title of kether. 114. dmo, a tear. the age of christian rosencreutz. 120. smk, samech, a prop. also mvsdi, basis, foundation. 120= 1 x 2 x 3 x 4 x 5, and is thus a synthesis of the power of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v "supra" equinox, no. iii. i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.12 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finity

r of the squares on the sides of the vault 7 x 40; see 5= 6 ritual. also rp= terror. 300. the letter hb:shin, meaning "tooth" and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit, rvch alhim= 300. hence the letter of the spirit. descending into the midst of ihvh, the four inferior elements, we get ihshvh jeheshua, the saviour, symbolised by the pentagram. 301. ash, fire. 314. shdi, the almighty, a name of god attributed to yesod. 103 325. a mystic number of mars. brtzbal, the spirit of mars, and grapial, the intelligence of mars. 326. ihshvh, jesus- see 300. 333. chvrvnzvn, see liber 418, 10th aethry. it is surprising that this large scale 3 should be so terrible a symbol of dispersion. there is doubtless a venerable arcanum here con

re the numbers which seemed to me to bear upon the problem. 1. is the goal, not the means. too simple to serve a magician's purpose. 2 "vide supra" 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible number of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of alhim= 3.1415, symbol of man's will, of the evil 4 dominated by man's spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work (pentagram on breast, hexagram on back, of probationer's robe) yet i

ALEISTER CROWLEY EQ I 5

t is the minute point of its center! even as we say; glory unto the rose that is nuit the circumference of all, and glory unto the cross that is the heart of the rose! 31 therefore do i cry aloud, and my scream is the treble as the bellowing of the bull is the bass. peace in the highest and peace in the lowest and peace in the midst thereof! peace in the eight quarters, peace in the ten points of the pentagram! peace in the twelve rays of the seal of solomon, and peace in the four and thirty whirlings of the hammer of thor! behold! i blaze upon thee (the eagle is gone; it is only a flaming rosy cross of white brilliance) i catch thee up into rapture. falutli, falutli. o it dies, it dies. bou saada. 3 these are intended to show symbolically that the bull is the same as the eagle "november"

men; come unto me, in whom i am, in whom ye are, were ye only alive with the life that abideth in light" all this time i have been fading away. i sink. the veil of night comes down a dull blue-gray with one pentagram in the midst of it, watery and dull. and i am to abide there for a while before i come back to the earth (but shut me the window up, hide me from the sun. oh, shut the window!)5 now, the pentagram is faded; black crosses fill the aethyr gradually growing and interlacing, until there is a network. it is all dark now. i am lying exhausted, with the sharp edge of the shew- stone cutting into my forehead. bou-saada "november" 30, 1909. 9.15- 10.50 a.m. 46 5 it was done- o.v. illustration plate facing page 47 partly approximated and partly described: this is as shown below. the wor

the desert near bou-s ada) december 3, 2.50-3.15 p.m "the angel re-appears" the blackness gathers about, so thick, so clinging, so penetrating, so oppressive, that all the other darkness that i have ever conceived would be like bright light beside it. his voice comes in a whisper: o thou that art master of the fifty gates of understanding, is not my mother a black woman? o thou that art master of the pentagram, is not the egg of spirit a black egg? here abideth terror, and the blind ache of the soul, and lo! even i, who am the sole light, a spark shut up, stand in the sign of apophis and typhon. i am the snake that devoureth the spirit of man with the lust of light. i am the sightless storm in the night that wrappeth the world about with desolation. chaos is my name, and thick darkness. kn

riangle, wherein is inscribed the name of choronzon, and about it let him write anaphaxeton- anaphaneton- primeumaton, and in the angles mi-ca-el: and at each angle the seer shall slay a pigeon, and having done this, let him retire to a secret place, where is neither sight nor hearing, and sit within his black robe, secretly invoking the aethyr. and let the scribe perform the banishing rituals of the pentagram and hexagram, and let him call upon the holy names of god, and say the exorcism of honorius, and let him beseech protection and help of the most high. and let him be furnished with the magick dagger, and let him strike fearlessly at anything that may seek to break through the circle, were it the appearance of the seer himself. and if the demon pass out of the triangle, let him threat

he natural voice of the frater, which choronzon again simulated. but he did not succeed in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr

th, and sleep not for a while; but withdraw thyself from this matter. and it shall be enough. thus then was i obedient unto the voice, and returned into my body. w'ain-t-aissha, algeria "december" 9, 1909. 8.10-10 p.m. 122) the cry of the 6th aethyr, which is called maz there cometh into the stone the great angel whose name is av, and in him there are symbols which strive for mastery- sulphur and the pentagram, and they are harmonized by the swastika. these symbols are found both in the name of av and in the name of the aethyr. thus he is neither horus nor osiris. he is called the radiance of thoth; and this aethyr is very hard to understand, for the images form and dissolve more rapidly than lightning. these images are the illusions made by the ape of thoth. and this i understand, that i

transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning

ALEISTER CROWLEY EQUINOX EQ I 1 2

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

hope it! to the 8 3 attainment. certainly what little i have done so far pertains no higher than minor adeptship though i have used higher formulae in the course of my working. 1.55. my prana is acting in a feverish manner; a mixture of fatigue and energy. this is not good: it probably comes from bolting that big lunch, and may mean that i must sleep to recover equilibrium. i will, however, use the pentagram ritual on my anahata cakkr m [the heart; a nerve-centre in hindu mystical physiology. ed. and see if that steadies me.(p.s. yes: instantly) notice, please, how in this condition of intense magical strain the most trifling things have a great influence. normally, i can eat anything in any quantity without the slightest effect of any sort; witness my expeditions and debauches; nothing

urbed dreams about a quite imaginary 51 relative of whom nobody for years had ever seen anything but his head, which he would poke out of a waterproof sheet. he was supposed to be an invalid. i am glad to say that i woke properly and got quite automatically on to the mantra. my prana, however, seems feverish and unbalanced. so i eat a biscuit or two and drink some water and will put it right with the pentagram ritual. 2 weh note: this is a correction from hb:vau hb:yod hb:aleph an evident typo in the original printing. done, but oh! how hard. sleep fights me as apollyon fought christian! but i will up and take him by the throat.(see;'tis 2.30. twelve minutes to do that little in! and look at the handwriting! 3.6. how excellent is prana yama, a comfort to the soul! i did thirty-two cycles

ALEISTER CROWLEY EQUINOX EQ I 2 2

en and the banner of the east, thus completing his knowledge of the emblems appropriate to the officers of a temple of the first order. the diagram of the paths is then explained to the candidate, after which the hierophant inductor says "before you in the east are represented the five portals of the 21st, 24th, 25th, 26th and 23rd paths; thus shadowing forth by their number the eternal symbol of the pentagram; for five will divide without remainder the number of the letter of each of these paths, that is, its numerical value, as it will those of all the paths from hb:yod, the 20th, to hb:taw, the 32nd, inclusive; and also the sum of their numbers. 285 "regarding these five paths, i will now ask you to observe that the tarot keys attached to four of them, viz, the wheel of fortune, death

everity, chesed and geburah; beneath whose centre hangs the glorious sun of tiphereth "v.h. associate adept, will you explain to the philosophus the 13th key of the tarot" 27 "see" preface "associate adept" the 13th key of the tarot represents the figure of a skeleton. the five extremities of the body, delineated by head, hands and feet, allude to the powers of the number five, the letter hb:heh, the pentagram comprehending the concealed spirit of life and the four elements, the originators of all living forms. the sign scorpio especially alludes to stagnant and fetid water; and to that property of the moist nature which initiates putrefaction and corruption. the eternal change from life to death, and through death to life, is symbolised in the grass which springs from and is nourished by

ts the universe. the whole figure shows the gross generating powers of nature on the material plane, and is analogous to the pan of the greeks and the egyptian goat of mendes. as his hands bear the torch and the horn, the symbols of fire and water, so does his form unite the earth in his hairy and bestial aspect, and the air in his bat-like wings. the whole would be an evil symbol were it not for the pentagram of light above his head which regulates and guides his movements. the figure of pan is then explained, after which the hierophant inductor shows the philosophus the 14th key of the tarot. the more ancient form shows us a female figure crowned with a crown of five rays symbolising the five principles of nature, the concealed spirit and the four elements of earth, air, fire and water

long his road, but that they might consume, like the fire on the altar, his propitiations and sacrifices to a personal god. thus we find him, as it were, figuring before him a pentagram and saying "it is not complete without its top point" this is undoubtedly correct, but at this time he still failed to realise that when once the supernal triad has descended and is resting on the topmost point of the pentagram, this being now the point of juncture becomes the most important of all points, and that the lower four are little better than supports, legs and arms to the body whose head now wears the crown. when the pilgrim realises that the four characteristics of the sphinx, the four elements, the four letters of the name, are only answerable in the fifth; then may it be said that the ritual h

ALEISTER CROWLEY EQUINOX EQ I 2

osed and pointing upward. left arm smoothly canted down to the right of photo, with fingers closed and pointed down "9. v typhon- the trident" figure frontal and standing on tip toe, toes forward and heals not touching. head back. arms angled in a "v" with the body to the top and outward in the plain of the photo. fingers and thumbs as #7, but continuing the lines of the arms "10. x osiris risen- the pentagram" body and feet as in #7. head directly frontal and level. arms crossed over heart, right over left with hands extended, fingers closed and thumb on side such that the palms rest on the two opposite shoulders. liber o vel manvs et sagittae svb figvra vi i. 1. this book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we

e of the god vehemently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if that great voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. 18 iv i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows "the lesser ritual of the pentagram (i) touching the forehead say ateh (unto thee (ii) touching the breast say malkuth (the kingdom (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to t

te) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla (x) extending the arms in the form of a cross say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the qabalistic cross. 19 "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit' equilibrium of actives\ name: a h i h (eheieh\ i\ b n\ a v* n o i k' s equilibrium of pass

adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10 square: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degree= 10 square is particularly attributed to the element of earth "see "777" lines 10 and 32 bis "the lesser ritual of the hexagram" this ritual is to be performed after the "lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line. then face east and say (ii) i.n.r.i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao. 22 (iii) extend the arms in the form of a cross, and say "the sign of osiris slai

power of control. some people may even perceive the phantoms of delirium and madness, and truly go mad from fear and horror. let the "astral" body return and sit down, coinciding with the physical body. closely unite the two: the experiment is over. practice makes perfect. this practice is delusive and even dangerous; it is best to precede and follow it by a carefully performed "lesser ritual of the pentagram< better still, have a skilled teacher. the experiment is an easy one; with two pupils only (of some dozens) i have failed, and that completely; with the others the first experiment was a success. we must include, too, in this section the forms appearing in answer to the

mother; lines 5-8 the second; and so on. example 4 3 2 1* 10* 12* 15* 15* 11* 6* 16* 15* 10* 9* 15* 16* 10* 7* 14* 14 [the small arabic numerals refer to the chance number of dashes] use clean (virgin) paper; place appropriate pentagram (either with or without a circumscribed circle) invoking. if a circle, draw this first. sigil of ruler to which nature of question most refers should be placed in the pentagram thus: 142 saturn agriculture, sorrow, death. jupiter good fortune, feasting, church preferment. mars war, victory fighting. sun power, magistracy. venus love, music, pleasure. mercury science, learning, knavery. moon travelling, fishing &c. in diagram, p. 144, the sigil of hismael should be used. in marking points fix attention on sigil and on the question proposed; the hand should n

pernal mother; even as the number of letters had the dual symbol in their midst. now their numeration is 41, yielding by gematria aleph-yod-lamed= force: might: power: gemel-aleph-vau-aleph-lamed, divine majesty: and aleph-chet-lamed-bet= fecundity, all symbolic of the attributes of the dual polar force and mother. moreover, 4+ 1= 5= hb:heh, mother supernal once again- and in its geometric symbol the pentagram- the star of unconquered will. add the next two letters on either side, yod-memfinal-aleph-taw and we get earth-air-water-fire, or a concealed tetragrammaton. and this also reads yod-memfinal, the great sea, aleph-taw, alpha and omega, or essence. add the next two, so that the six central letters are obtained; and we read heh-yod-memfinal-aleph-taw-heh, which signifies heh-yod-memfin

to a grade even more exalted than our beloved and erudite brother had attained at the period of this essay weh paraphrase: bennett didn't know, and crowley either doesn't know or won't say- p> thus herein do we perceive the hidden power of the three extended as a mighty sphere to the confines of space! 183 the following illustration includes a circumscribed equilateral pentagram. in the original, the pentagram and circle are composed of solid lines. the form given here is an approximation. 1.hb:aleph. 1.hb:yod. 5.hb:heh\ 3.hb:lamed. 4.hb:memfinal. the next word is aleph-taw, which we have seen to be the central word: and its signification is the alpha and omega- from beginning unto end: essence: and its key is 5. five again are the letters of the word heh-shin-mem-yod-memfinal<key n

ALEISTER CROWLEY EQUINOX EQ I 3 2

at else shall i call thee! in myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let us purify and consecrate this place as the hall of dual truth. magus of the waters, i command thee to perform the lesser banishing ritual of the pentagram,4 to consecrate the water of purification, 173 the wine, the oil, and the milk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall be fulfilled, and thy desires accomplished [he passes to the north, where are collected in open vessels, the water, the wine, the oil, and the milk; and makes with his swo

this place with the holy fire. 174 "magus of the fires" mighty magus of art! all thy commands shall be obeyed and all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your presence the hall of twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagra

:tzaddi, hb:ayin, hb:samekh, hb:nun, hb:lamed, hb:yod, hb:tet, hb:chet, hb:zain, hb:vau. the door of the vault is guarded by the elemental tablets,4 and by the cherubic emblems, and upon it is written the words "post centum viginti annos patebo" which the chief adept explains as follows] the 120 years refer symbolically to the five grades of the first order, and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written "his days shall be 120 years" and and 120 divided by five yields 210 twenty-four, the number of hours in a day, and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and the four elements, t

d, and thus is the light invoked in the second place. the seal is iao, ihshvh= 17+ 326= 343= 7 x 7 x 7 "i.e, 7 made into a cube, the formation of the stone of the wise from the seven-fold regimen, and the fixation of the wanderers (the seven planets, or of the volatile. 777= one is she the ruach elohim of lives, and the flaming sword, and olahm ha qliphoth. moreover 17 is the svastika and ihshvh_ the pentagram again, the marriage of isis and osiris (as shown by the signs in the key-word. now the flaming sword is a swift and transitory symbol; the solidity and permanence of light is given in the pyramidal symbol. but the flaming sword is always the beginning after the ruach elohim hath moved upon the surface of the waters; as here, so in the further ritual. further, they being now in tipher

also show the development of creation (lotus wand) operated by rebirth (phoenix wand, presided over by the kerubic working and the everlasting wings (chief adept's wand. 225 we now turn to the important symbolism of the number 120. it is hb:chet hb:mem hb:samekh sic ?hb:koph hb:mem hb:samekh? and the arrow hieroglyph which has been sufficiently explained in z. and the portal ritual. it emphasises the pentagram formula17, that only the purified man ihshvh can enter here. also 120= 4 x 5 x 6 (chesed, geburah, tiphereth. it is 12, hva, divided in the 10 sephiroth. in coptic, iho= 120 by shape= virgo aries capricorn= yetziratically 85= a flower or cup. the previous symbols have formulated the rainbow, and this is the arrow cleaving them. the "chief "adept" now begins a new vibration with a kno

. it is also hb:aleph= air and zero. it shows the initiation of a whirling force. the v sign is that of apophis and typhon. it is the y of pythagoras; it is the arms flung up of the drowning man and therefore= 12th key and hb:mem. it is also the horns of the mediaeval devil. it shows the binding and apparent death of the force, without which it cannot come to any perfection. the x sign is that of the pentagram. it showeth the triumph of the light. it is hb:shin descended, and therefore fire. moreover the pentagram formulateth the 10 sephiroth (is not the flaming sword the pentagram unwound) it is the final rise in perfect equilibrium of the force. the whole is lvx. showing the light imperfect, until it hath descended into hell (sowing_ waiting_ reaping. cyst reproduction of some simple ani

thus amthsh and amn. the vibrations pass with the sun, of course. the light being thus fixed in the vault, all leave the same and the seal is given. 22 a golden dawn ritual omitted here for lack of space. 23= 6+ 1+ 10= 17. 24 see "the elemental calls of dr. dee "second point" the vault is opened in tiphereth symbols in three words of three, four, and five letters each (the triangle, the cross and the pentagram, though ihsvh shows pentagram inri, rose cross, and conceals cross, the lux. 229 note very carefully the interchanging symbols of the adepti throughout. they are not separate, but overlap; and this shows the absolute necessity of a fraternal and sympathetic feeling. all repeat signs, as all partake of the lux. the postulant, bearing the wand of isis, may pass within the gate of isis

ereto i pledge myself in the presence of the divine one and of the great avenging angel hua. and if i fail herein, may my rose be disintegrated and my power in magic cease [let the stigmata be placed upon the aspirant. then let the aspirant retire; and being invested with the white robe, the blue sash and the crown and nemys of our art let him re-enter the temple and perform the supreme ritual of the pentagram68 in the four quarters; having first purified the temple with fire and water, and further equilibrated the symbols in his magical mirror of the universe by the invocation hereafter set down (come unto me, o ma &c) with the calls or keys enochian suitable thereunto. and in all this is the wand held by the path of hb:taw: for why? because in drawing down the light divine; so is it mani

ALEISTER CROWLEY EQUINOX EQ I 3 3

transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning

ALEISTER CROWLEY EQUINOX EQ I 3

ently crowley's magical diary. this book is bound in what looks like red moroccan leather, chased in gold and embossed (conjectured from surviving diaries of crowley's) the spine of the book has "perdurabomagister" vertically on it. the "p" has alpha and omega to either side, and the last "r" has "2" to the left and "4" to the right. the cover board is engraved with a large pentagram in a circle. the pentagram is interlaced as envoking earth would form, and there is a left eye of horus in the center. the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard

the commencement of the evocation let the operator assure himself that everything which may be necessary be properly arranged within the circle. but if it be actually necessary 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

ents is now to be placed upon the altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the air and water tablets, and the curcurbite with the dead head between the fire and earth. now let the alchemist form an invocation, using especially the supreme ritual of the pentagram,10 and the lesser magical implement appropriate. first, of the forces of the fire to act in the curcurbite on the dead head. second, of those of water to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the air to act on the distillate; and lastly, those of the earth to act on the dead head. let the c

ALEISTER CROWLEY EQUINOX EQ I 4 3

transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning

ALEISTER CROWLEY EQUINOX EQ I 4

result bad. 21st. position 1. 45 m. fair. worked out a "double" formula for physical astral projection. first project with enterer sign; simulacrum answers with harpocrates sign.188 then as soon as enterer sign weakens change consciousness as for astral visions. after which attack body from simulacrum 181 p. at various times used the "invocation of the bornless one" as given in "the goetia; also the pentagram rituals in liber o. 182 the first six angelic keys of dr. dee. 183 the explanation of the 5= 6 ritual. see chapter "the adept" 184 the colour of chokmah. 185 see plate vi "the kabbalah unveiled" s. l. mathers. 186 it is to be noted that this vision is of a fiery nature, and that it was experienced shortly after meditating upon tejas-apas. 187 very similar to the older form of "temper

ALEISTER CROWLEY EQUINOX EQ I 6 2

t without in darkness. red lights are then hidden within veil" brother capricornus "turns on the blue light "the temple being in darkness, and the assistants seated, let" brother capricornus "arise from his throne, and knock thrice with his spear- butt upon the floor" magister templi "in the shrine, with" mater coeli. capricornus. procul, o procul este profani["he performs the banishing ritual of the pentagram. he next lights the hell-broth and recites" even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. even as the profane hand reacheth to the sacred sand, fire consumes him that his name be forgotten in the land. 5 even as the wicked eye seeks the mysteries to spy, so the blindness of the gods takes his spirit: he shall die. even a

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

inter's traces. the wolf that follows, the fawn that flies. taurus. the goddess stirs not. cancer. silence is the secret of our lady artemis. pan. hath no man lifted her veil? cancer. no man hath lifted her veil. taurus. bear the cup of libation! cancer. 333-333-333. it is the hour of sealing up the shrine. taurus. let us banish the spirits of the elements["performs the lesser banishing ritual of the pentagram and returns] bear the cup of libation! cancer. 333-333-333. let us banish the spirits of the planets["performs the lesser banishing ritual of the hexagram and returns] cancer. bear the cup of libation! pan. 333-333-333. let us banish the holy emanations from the one, lest our lady's sleep be stirred["he banishes the sephiroth by the appointed ritual" 114 bear the cup of libation! can

anscendental magic: its doctrine and ritual. by eliphas levi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc, etc "portrait of the author, and all the original engravings" 8vo, 406 pp "cloth" 1896 (pub. 15"s. postage free. 10"s" 6"d" the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realsation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

y aletheia (truth. then the (square, the dual duad, tetractys or quaternary, two males, the logos (word) and anthropos (man, two females, their syzygies= zoe (life) and ekklesia (the church or assembly, seven in all. the triangle the potentiality of spirit, the square the potentiality of matter; the vertical straight line the potency of spirit, and the horizontal the potency of matter. next comes the pentagram, the pentad, the mysterious symbol of the manasaputras or sons of wisdom, which together with their syzygies make 10, or the decad; and last of all, the hexalpha or interlaced triangles the hexad, which with their syzygies make 12, or the dodecad. such are the contents of the pleroma or completion, the ideas in the divine mind, 28 in all for bythus or the father is not reckoned as it

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

eatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 'love not the work. let love of god's eternal plan control your life, your mind, your hand, your eye. work towards the unity of plan and purpose which must find its lasting place on earth. work with the plan; focus upon your share in that great work' the word goes forth from soul to form 'stand in the centre of the pentagram, drawn upon that high place in the east within the light which ever shines. from that illumined centre work. leave not the pentagram. stand steady in the midst. then draw a line from that which is without to that which is within and see the plan take form" it is not possible to be more explicit than this. this great and powerful ray is now coming into manifestation and it brings new

are literally handling fire. it is the children who are now coming into incarnation who will eventually work more safely and more correctly with these new potencies. there is much, however, to be done in the meantime, and the disciples upon this seventh ray can ponder on this formula and seek their own interpretation of it, endeavouring first of all to stand in the east, within the protection of the pentagram. as he realises the task to be carried out and the nature of the work to be done by the seventh ray worker, and appreciates the fact that it is the magical work of producing those forms on earth which will embody the spirit of god (and in our particular time, this necessitates the building of new forms, each seventh ray disciple will see himself as a relating agent, as the one who st

workers. he is the expression of the builder, and the creator, bringing into outer manifestation god's plan- 230- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust he begins, however, with himself, and seeks to bring into expression the plan of his soul in his own setting and worldly situation. until he can do this, he is unable to stand in the east within the pentagram. it is occultly said that "the pentagram is open and a place of danger when the disciple knows not order within his own life, and when the ritual of the soul is not imposed and its rhythm not obeyed. the pentagram is closed when order is restored and the ritual of the master is imposed" the writing goes on to say that "if the disciple enters through the open pentagram, he dies. if he

a place of danger when the disciple knows not order within his own life, and when the ritual of the soul is not imposed and its rhythm not obeyed. the pentagram is closed when order is restored and the ritual of the master is imposed" the writing goes on to say that "if the disciple enters through the open pentagram, he dies. if he passes over into the closed pentagram, he lives. if he transmutes the pentagram into a ring of fire, he serves the plan" b. the techniques of fusion and duality we come now to the consideration of a very practical matter where the world disciples are concerned, and one with which i intend to deal very simply. the point which we are to study is the technique of fusion, leading, as it inevitably does, to the emergence (into controlling prominence) of the ray of th

AN INTRO TO STUDY OF THE KABALAH

from above down, each of 3 letters: to each was added either al or ih, and so were formed the names of the 72 angels of the ladder of jacob which led from earth to heaven: these names were often placed on the obverse and reverse of medals or rolls of parchment to form 36 talismans. according to some kabalists both king david and king solomon were able to work wonders with kabalistic magical arts: the pentagram was called the seal of solomon, and the hexagram was called the shield of david; to the points of the former were assigned the spirit and four elements, while to those of the latter were ascribed the planets. the treatise called "the clavicules of king solomon" is of course a mediaeval fraud. the hebrew letters are also associated with the twenty-two trumps of the tarot pack of cards

ANALYSIS OF THE 5 6 INITIATION

d love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlasting wings of the divine, the chief adept's wand. one hundred and twenty one hundred and twenty is highly symbolic of the pentagram formula. it is 1x2x3x4x5=120. this then is the symbol of man "and his days shall be one hundred and twenty" it expresses that only the purified man, who having undergone study in the outer and initiated into the inner can enter the center of the sacred mountain; this purified man is hwchy. one hundred and twenty is h v a, multiplied by ten, the number of sephiroths. thus the above fo

a symbol of the completion of the great work, though it may be several years before the aspirant fully understands the mysteries of the sublime and sacred symbol. next, the tomb is discovered. this is the tomb of the initiate. l the sign of "l" is the swastika and hidden within is the cross. it is a symbol of the whirling force of m. v the sign of "v" is that of typhon and apophis. it is horus of the pentagram unveiled. thus, it is evil as nature rules over. it is destruction, the sign of a drowning man. in addition, it is duality of force which results in the death of force. no perfection can come from it. x the sign of "x" is that of the pentagram. the point at which they cross is of which should cover all forms of the elements in man. it is a symbol of the triumph of light. it is the de

thus, it is evil as nature rules over. it is destruction, the sign of a drowning man. in addition, it is duality of force which results in the death of force. no perfection can come from it. x the sign of "x" is that of the pentagram. the point at which they cross is of which should cover all forms of the elements in man. it is a symbol of the triumph of light. it is the descending fire of life. the pentagram is the rise of the perfection of man into an equilibrated force. 7 lvx the light descendeth into hell, and in its rising, is made perfect. the returning light from god to man, and man back to god. the light is fixed in the vault with the sign of lvx. second point of the 5=6 ceremony symbols of trapt are used to open the vault; three words consisting of three, four, and five letters e

BALANONES TEMPLE OF SET FAQ

whose path leads towards the genesis of self being. you'll find another comment or two concerning xeper in the ref document. 2.2 initiation- what do those necklaces and medallions mean? the temple of set is an initiatory organization, dedicated to the initiation and growth of its members. that dedication to initiation, to the philosophy of xeper, and to set, is represented by our primary symbol, the pentagram of set (a point-down pentagram within a circle. to help our members identify each other so we can work together, and to help them identify which level of initiation has been achieved by each other, we wear this symbol on different colored medallions, normally worn on necklaces of some kind, at formal gatherings. there are six levels of initiation recognized within the temple of set

s do to a university. they are places for the adept to specialize in pursuit of the specialized tools for their personal achievement- the fifth wears a purple medallion. the sixth wears a gold medallion. the distinctions between these grades of initiation are very meaningful within the temple of set, but for most purposes you can consider them as variations upon the fourth degree. why do you turn the pentagram upside down? or as flagg@tiac.net stated on alt.pagan on jan 10, 1996, and i responded: ft> i know some satanists would like to think they are pagan, but if this is the case, why the need to desacrate the pentagram as they did the cross? i know the pentagram is not central to all pagan beliefs, but there is still no need for this. all pagan faiths that i know of respect the symbols o

BANISHING THE SLAVE GODS

eister crowley's magick: liber aba: book 4 now, to the actual practice. i do crowley's star ruby at least once if not several times daily. a complimentary comment here: http//www.geocities.com/athens/parthenon/4052/starruby.htm this rite serves as both a banishing and an invocation. the "io pan" may be substituted with "hail satan" as they are both essentially the same force. the visualization of the pentagram is of utmost importance in this rite. it is used later in a non-ritual context when you are in the actual presence of any type of religious figure, authority, or someone that is just plain witnessing to you with their chosen "faith. to intiate an offensive attack- which is actually a blessing in disguise- you will imagine this inverse pentagram slightly between your eyebrows at the c

y with the procreative force you are generating through arousal, then while holding back orgasm karezza switch attention to the devil card. focus on the "third eye" that is depicted on the goat. take on the head of the goat as in the manner of an assumption of a god form. as your sexual arousal begins to reach its pitch. imagine the focused force of that energy opening and shining out, projecting the pentagram as analogous to a laser projecting an image on a surface. with practice, you will eventually be able to summon this process by sheer will alone when the n arises. also, at the beginning stages you may choose to charge a sigil with the semen you will be discharging. for instructions on how to cast sigils see: http//occult100.com/sigil.shtml and a gallary of photographic examples http/

BLACK WITCHCRAFT

and that is cain, the baphometic daemon whose magick is the core essence of the religion of sorcery. the very circle casting rite as written by gerald gardner presents the mother of witchcraft, mother, darksome and divine, mine the scourge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the adversary, that through self-love can the essence of the pentagram be sensed and understood. he refers to hecate or lilith (via diana) as being hell's dark mistress, heaven's queen. this is the dual nature of the devil and his bride, the adversary. that by both sabbat rites does the cup of heaven (aethyr, luciferian sabbat) and hell (infernal, chthonic sabbat) are filled. cain was the son born of by some accounts samael (the devil) and lilith (throu

BLAVATSKY H P COSMOGENESIS

clusion of the first word hoa, and the commencement of atah and ani, as if it were the connecting link between them. but[[hebrew] is the symbol of the unity and consequently of the unvarying idea of the divine operating through all these. but behind the[[hebrew] in the name hoa are the letters[[hebrew] and[[hebrew, the symbols of the numbers six and five, the male and the female, the hexagram and the pentagram. and the numbers of these three words, hoa atah ani, are 12, 406, and 61, which are resumed in the key numbers of 3, 10, and 7, by the qabalah of the nine chambers, which is a form of the exegetical rule of temura" it is useless to attempt to explain the mystery in full. materialists and the men of modern science will never understand it, since, in order[[vol. 1, page] 79 primeval ra

five-pointed star representing man. in india and egypt these dhyanis were connected with the crocodile, and their abode is in capricornus. these are convertible terms in indian astrology, as this (tenth) sign of the zodiac is called makara, loosely translated "crocodile" the word itself is occultly interpreted in various ways, as will be shown further on. in egypt the defunct man- whose symbol is the pentagram or the five-pointed star, the points of which represent the limbs of a man- was shown emblematically transformed into a crocodile: sebakh or sevekh "or seventh" as mr. gerald massey says, showing it as having been the type of intelligence, is a dragon in reality, not a crocodile. he is the "dragon of wisdom" or manas, the "human soul" mind, the intelligent principle, called in our es

BLUE EQUINOX

tatements are accurate in the ordinary sense of the word. the object of this book is to discount mythop.ia. liber xxxiii. an account of a.a. first written in the language of his period by the councillor von eckarthausen, and now revised and rewritten in the universal cipher. liber xxv. this is the chapter called the .star ruby. in the book of lies. it is an improved form of the .lesser. ritual of the pentagram. liber cc. resh vel helios. an instruction for the adoration of the sun four times daily, with the object of composing the mind to meditation and of regularizing the practices. liber ccc. a special instruction for the promulgation of the law. this is the first and most important duty of the equinox 30 every aspirant of whatever grade. it builds up in him the character and karma which

sumed in thine essence. amen. liber clxv 155 however, on the day, the 12th of october, when he came actually to use his invocation (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay d

emed like a portal; but, keeping on, it presently rose, and by the time it was getting high in the heavens i perceived a fair city ahead. domes, minarets, etc. arriving there, i for the first time noticed i was dark skinned and clad in a loincloth. liber clxv 165 landing, i was surrounded with men in an eastern costume, arabs or turks i thought. one old man took me by the hand, i made the sign of the pentagram over him, but he smiled and said .come along, it.s all right. and led me along a street paved with cobbles, the houses of which overhung, till we reached a sort of a mosque. entering this he led me to the altar, which was supported by brackets from the wall, and above which was a beautiful stained window. at the sides were thin columns and sort of boxes, similar to theatre boxes. we

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

rm none, do what thou wilt. so be it" take up the goblet and slowly pour the remainder of the wine on to the ground, saying "as this wine drains from the goblet (horn, so let the blood drain from my body should i ever do aught to harm the gods, or those in kinship with their love. so mote it be" dip your forefinger in the oil and again make the sign of the cross in a circle on your third eye, and the pentagram over your heart. then, also, touch the oil to your genitals, right breast (nipple, left breast, and then genitals again (this last forms the sacred triangle, symbolizing the drawing of power up from the root of that power. say "as a sign of my rebirth i take unto myself a new name. henceforth i shall be known as.(name, for my life within the craft. so mote it be" now sit comfortably

ise around the circle, priestess sprinkling the salted water along the line of the circle and priest passing censer along its line, till they return to their starting point. they then return to the altar and replace the tools. priest drops a pinch of salt into the oil and stirs it with his finger. he then anoints the priestess (note: if robed, the keltic cross in circle alone is used. if skyclad, the pentagram and inverted triangle follow. priest "i consecrate thee in the names of the god and the goddess, bidding you welcome to this their temple" they salute, then priestess anoints priest, with the same words arid salute. they then both move, together, round to the east, priestess carrying the oil and priest his athame. there he makes two "cuts" across the line of the circle, thus opening

nners for craft festivals (see figure 14.1. in some traditions usually those with a degree system there is a symbol for the individual witch to put beside her/his name anytime s/he signs something (figure 14.2. if you feel the desire for such a symbol, even though your tradition does not subscribe to a degree system, i would suggest that in figure 14 3. this is the inverted triangle surmounted by the pentagram and the keltic cross the lines of consecration marked on the body at initiation (see lesson four. there may be a need for coven rules. if so, these should be kept as simple and as few in number as possible. they may cover such things as inviting visitors to circles; a suggested donation from each member to cover the cost of wine, incense, charcoal, candles, etc, at meetings (no one p

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

take the ash to the top of a hill or any windy place and scatter it to the four winds, saying: go free in love and return in joy. you can carry out the spell on a larger scale by placing the ring, the candle and one large incense stick on your altar in the centre of the invisible pentagram. place the other large incense sticks on small tables, chairs or blocks at the other points and work within the pentagram. you could even use garden incense and carry out the ritual in a sheltered spot out of doors, maybe even picking your ivy and white flowers during the ritual. a ritual for harmony seite 88 wicca01.txt this ritual can be used when, for example, a colleague, family member or friend is intruding in your life, but you do not want to hurt their feelings. it can be very successful if you h

and preferences of the group. the cakes and ale ceremony and the male/female chalice rite can both be easily incorporated into a solitary ritual. the pentacle the pentacle is a symbol of the earth and is familiar to users of tarot packs. it is placed in the north of the altar. it consists of a flat, round dish or disc, engraved with a pentagram within a circle (see page 203 for an explanation of the pentagram and how to draw one. the pentacle has been a magical sign for thousands of years. the five-pointed star of the pentagram within it is a sacred symbol of isis and the single top point is considered by many to represent the triple goddess. you can place crystals or a symbol of the focus of the ritual or charged herbs on the pentacle to endow it with earth energies. it can then be passe

tated the koran to mohammed. gabriel brings wise words of truth and the clear voice that speaks of hope and a new purpose in life, but also compassion and the acceptance of the weaknesses of oneself as well as others. gabriel's protection can be felt with each new moon, especially on the day before the crescent is visible in the sky. gabriel stands in the west and his colour is silver. pentagrams the pentagram, as i have already mentioned, is one of the most sacred geometric forms in magick. some witches wear a gold pentacle, a pentagram in a circle (see page 189, on a chain as a sign of their craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the godde

old pentacle, a pentagram in a circle (see page 189, on a chain as a sign of their craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the goddess in her triple aspects. it is the realm of spirituality and the divine spark within all life. the top left point of the pentagram symbolises air and the fixed sign of aquarius, representing logic, intelligence and the conscious awareness that enables us to seite 123 wicca01.txt reach beyond the material and follow steps to knowledge of what is hidden. the top right point is the element water and the fixed sign of scorpio. it represents the feelings that endow magick with purpose, desire whether for love or spir

l and follow steps to knowledge of what is hidden. the top right point is the element water and the fixed sign of scorpio. it represents the feelings that endow magick with purpose, desire whether for love or spiritual development and the compassion and empathy that make us care about ourselves, others and the world we live in. it forms the interconnectedness of all life. the bottom left point of the pentagram symbolises the element earth and the fixed sign of taurus. it connects with the earth mother, ecology and the basis from which we explore spirit and also the material plane in which ideas are manifest. the bottom right point in the pentagram symbolises fire and the fixed sign of leo, flaming ever upwards, the impetus and illumination that transforms thought into action and enables us

pirit and also the material plane in which ideas are manifest. the bottom right point in the pentagram symbolises fire and the fixed sign of leo, flaming ever upwards, the impetus and illumination that transforms thought into action and enables us to see potential, not least our spiritual potential. these positions correspond with the zodiacal positions on an astrological wheel. on another level, the pentagram is seen as representing the human body with the four limbs outstretched and the head touching the clouds. drawing a pentagram pentagrams are remarkably easy to draw. they are created in one continuous line, moving from point to point, and ending where you began. in ritual magick, pentagrams are drawn in the air at each of the four compass directions of the circle, either with an atha

COMMENTARY ON THE SEAL OF THE NINE ANGLES

building to temples, etc. a temple with five trihedrons is a four-faced pyramid (as giza, the 4/5/9 seal is the seal of the order of the trapezoid: a marvel of integrated, interrelated 4/5/9 values. as noted elsewhere, even the addition of 4+5+9= 18, which takes you into the "returning' qualities of 9 as expounded upon in anton lavey's "unknown known' in the satanic rituals. in geometry 5 creates the pentagram, hence the golden section, hence the concept of perfection. this is why to pythagoras (and his priestly mentors) 5 was the most sublime of numbers, and why the pentagram was used as the seal of the pythagorean brotherhood. sixth angle: if crowley considered his tenth aether to be accursed, then this would be the accursed (or should i say "hexed) of the nine angles. it is the hexagon

e seal of the pythagorean brotherhood. sixth angle: if crowley considered his tenth aether to be accursed, then this would be the accursed (or should i say "hexed) of the nine angles. it is the hexagon and hexagram (also the seal of the jews, authors and proponents of the world's most nihilistic and self- hating monotheism) the hexagon corrupts the golden rectangle; it adds an angle and a line to the pentagram and pentagon, thus destroying them. six is symmetry obese and unnecessary (two and four are quite adequate for the principle. the seeds of the destruction of the hexagonal forms are carried within them, however, for they necessarily embrace two trapezoids (the four) and the pentagrams defined by those trapezoids (the five; hence 4+5 (the nine. seventh angle: the destruction of the st

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

matter to banish negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept 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

the door of the vault are also re-activated through the tablets of the watchtower and the invocation. this symbol, being placed on the doorway to the vault, also charges and activates the c doorway or the entrance into the center of the mystical burying place of our founder. opening of the portal five knocks are given after the adorations and invocations of the watchtowers. five is the number of the pentagram,and its symbology should be apparent. each knock also alludes to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order, and its hidden and secret link to the true order of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under

DAVID ICKE CHILDREN OF THE MATRIX

other secret societies within the illuminati web have sirius as their focus. it is known as the eastern star- the very name for the freemasonic organisation that allows women to become initiates.23 sirius is the first star to rise in the east in the latitudes of egypt. the symbol of the eastern star is the symbol of satanism, the inverted pentagram, and that is their symbol for sirius (figure 2. the pentagram within a circle is used by satanists in their rituals to draw other dimensional demonic entities into this world or to "draw down the kingdom of satan into manifestation on earth, as one writer put it. the pentagram is symbolised by the goat head known as the "goat of mendes" or "baphomet, the image the knights templar secret society was accused of worshipping when it was purged in f

nd. why are they so remarkably alike? because they are precisely the same deities under different names 188 children of the matrix the headquarters of the infamous skull and bones society alongside the campus of yale university in new england. initiates are selected by bloodline and go on to serve the llluminati in politics, business, banking, media, and the military the pentagon is the centre of the pentagram and this is why the symbol-obsessed llluminati have located the headquarters of the us military in such a building picture section 189 the supreme headquarters of the 33rd degree of the scottish rite of freemasonry, located near the white house at 1733 16th street, washington dc. behind the pillars is a massive image of the rising sun and at the bottom of the steps are two female "sp

intellectual life of the west for the past several hundred years..satanism has influenced politics, economics, art and music, through the spiritual-psychological process called dissociation, and dissociation is as old as human culture itself."4 satanic rituals are also performed to connect with and often manifest otherdimensional demonic entities. whenever these manifestations are described to me the pentagram or five-pointed star is a constant theme. everything is energy and all symbols affect the vibrational frequency of energy. the five-pointed star within an occult ritual creates an interdimensional gateway or portal, i am told, which allows other dimensional entities to manifest. it is usually surrounded by a circle, which, in theory, creates a magnetic field or wall that prevents the

l frequency of energy. the five-pointed star within an occult ritual creates an interdimensional gateway or portal, i am told, which allows other dimensional entities to manifest. it is usually surrounded by a circle, which, in theory, creates a magnetic field or wall that prevents the demon from leaving that spot. satanists are obsessed with demonic entities, but they are also terrified of them. the pentagram is a satanic version of beam-me-up-scotty, and is, therefore, the most important satanic symbol because it allows their "masters of the universe" to appear to them. now look at the pentagrams all around you, as on the us and other flags, and the logo of the european union. texaco is an illuminati company and its logo is a pentagram within a circle with the t-square of freemasonry in

s seeking admission to the secret rituals of the mormon temple. much of the mormon temple ritual is the same as the masonic ritual, having been borrowed from it by smith."14 the mormon buildings are adorned with illuminati symbols. the inverted pentagram, the most obvious of satanic symbols, can be found on the temple at salt lake city, on the mormon museum nearby, and on other mormon properties. the pentagram is used in rituals to summon demons in satanism and, in its inverted form, is said to be the sign of "satan, the goat of mendes, or baphoment. this is the deity some of the knights templar were accused of worshipping when they were purged in france in 1307. wherever you find an illuminati satanic operation, the symbols of the sun and moon will be prominently displayed. the mormon nau

DAVID ICKE THE BIGGEST SECRET

f and hishousekeeper, marie denarnaud. close by, he built a watchtower on the edge of a sheer cliffoverlooking the valley and mountains. he called it la tour magdala and he said it was alibrary. having seen it, i dont believe that. there is very little room for books and it hardlyconstitutes a library. it is, however, placed precisely on the spot where a circle connectingchurches meets a point on the pentagram in the geometrical pattern identified by wood andcampbell. the name magdala means watchtower and the watchtower is a brotherhoodsymbol for mary magdalene- the female energy, isis, semiramis. note that it is also thesymbol of the jehovahs witnesses, another prison-religion, created by brotherhoodfrontmen like the high degree freemason, charles taze russell. theyre all connected, these

membership is only open to freemasons who have reached at least the 32nd degree orare members of the templar lodges of freemasonry.13 the order was allegedly foundedby a descendant of mohammed who based it on a secret society in medieval europewhich included jews, arabs, and christians.14 its symbol is a crescent moon representedby the claws of a bengal tiger, engraved with a pyramid, an urn, and the pentagram, acombination representing the universal mother: isis-semiramis-ninkharsag.15roosevelts secretary of agriculture, henry wallace, was also an occultist who wasinvolved in the decision to put the all-seeing eye symbol on the dollar bill.16 wallacehad a guru, the russian mystic and artist, nicholas roerich, who spent many yearstravelling through nepal and tibet studying with the lamas a

sm is justanother name for the worship of a highly destructive, negative force which has beengiven endless names over the centuries: nimrod, baal, moloch or molech, set, thedevil, lucifer, there is no end to them. satanism perverts everything positive in thesame way that the nazis took a positive symbol, the swastika, and turned it around tosymbolise the negative. this is why the satanists invert the pentagram and why theyuse black to symbolise the darkness, hence their black mass. but they also reverse thesymbolism of white and that is a powerfully negative colour to them. the satanicnetworks, under the names of their various deities, were created by the babylonianbrotherhood to serve their needs. we have seen that the accounts of the watchers andtheir offspring, the nefilim, include refe

every full moon because the reflected energy of thesun is at its most powerful on those occasions. note also the significance to satanists ofmay 1st, the day the bavarian illuminati was formed in 1776 and the day of celebrationin the brotherhood-created communist and socialist calendar.the key of solomon is a book of occult magic which legend claims was written byking solomon himself. it includes the pentagram in its instructions of how to invokedemons and make sacrifices to demons. such ancient works provide the foundations for296the same rituals in each generation. the inner core of the knights templar was involved inblack magic ritual and the templars were accused of what today we call satanism and ofrejecting christianity by denying christ and spitting on the cross. they were said towo

have a very powerful magnifying glass. i alsounderstand a new pedestrianisation scheme around nelsons column in trafalgarsquare, london, is going to look like an owl from above. there are at least threesatanic pentagrams in the washington street plan. by satanic, i mean pentagramspointing downwards or with the lines made of different lengths to distort the shape.these reverses and distortions of the pentagram are satanic signatures in the same wayfigure 30: the street plan of washingtondc, like all the major brotherhood cities,is a mass of esoteric symbolism. thestreets around the congress building aredesigned to mark the places the sunrises and sets at the winter and summersolstice. there is also a hexagram or starof david- figure 31. 358that the nazis reversed theswastika. one pentagram

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

o them from all angles of the circle. this type of encoding is so typical of the occultist. everything was deliberately planned to stamp the power of freemasonry and the symbols of its plans for america indelibly upon government center in washington d.c. the combination of the the goathead of mendes, devil's pentagram, and the practical existence of the number 666 within the three upper points of the pentagram, unmistakably shows that lucifer is planned to be the ultimate master of governmental center. dupont circle scott circle satellite photos came from microsoft's terraserver. now look for a moment at the circles which comprise the points of the pentagram. washington circle, dupont circle, scott circle, and logan circle comprise four of the six points of the pentagram. the only point wh

e, scott circle, and logan circle comprise four of the six points of the pentagram. the only point which is not a circle or a form of a circle is mt. vernon square. we shall return to the discussion of the importance of the square to the occultist, but let us now concentrate upon the circle. logan circle it is no secret as to why the masonic architect chose to use circles as four of the points of the pentagram. as goodman states in his book, magic symbols "without doubt, the circle is the most important of all units in magic symbolism, and in almost every case where it is used, the circle is intended to denote spirit, or spiritual forces. therefore, we can know with certainty that these circles of this pentagram were used to denote powerful spiritual forces. and, of course, these spiritual

op each triangle. however, the architect had a problem with the triangle at the far right, because he chose the square as the anchor point; the solution is to place thomas circle at one of the points, thus giving that triangle an all-seeing eye. in fact, i believe this is the reason why thomas circle was placed in the odd position it was; it is the only circle which was not placed as an anchor of the pentagram. even the southern point of the goathead pentagram, the one which ends at the white house, has a circle at its top. notice the ellipse located just to the south of the white house lawn (below) north lansat image of the white house thus, the freemason architect who drew this pattern intended to show that governmental center was planned to be ruled by satan. further, the goathead penta

sect. the meaning is all too clear. occultists planned for the white house to be controlled by lucifer in accordance with his occultic power and doctrine. the goathead.(for your reference) but, there is still more meaning expressed by this goathead pentagram. quickly look again at the photocopy of the devil's pentagram, as copied from goodman's magic symbol book. protruding from the middle top of the pentagram is a lighted candle, which is producing light. this physical light represents spiritual illumination. if this representation were made on a map, this illuminating candle would be thought of as being north. north is a very important direction, because it is the place of governmental control. in i ching, for example, north is the "place one reports to the master on accomplishments (new

DAVIDSON DAN SHAPE POWER

l is nothing more than an artistic or common figure which may or may not have any meaning and if they do have any association of power with respect to a symbol, it is merely the idea of possible power associated with an organization or activity that uses the symbol. for example, a company logo would have no intrinsic power in itself; however, the company may be a powerful organization. the use of the pentagram (i.e, a five pointed star) in both white (i.e, constructive with center point up) and black (i.e, destructive with center point down) ceremonial magic is well known to those who have dabbled in the occult sciences. the christian cross and the jewish star of david are common religious symbols with certain mystic power associated with them. when first studying shape power and symbols

DIABOLUS

l and later the hebrew rosh ha sitan meaning the head of satan and also lilith. algol can be viewed as a star which represents the essence of satan and lilith, the twin fire of becoming through the left hand path. in luciferian sorcery, algol is presented as an 8 pointed chaos sigil with the inverted pentagram in the center. this is made reference to the number 8, being of baphomet and chaos, and the pentagram representing the five points of the adversary, details are found in the grade workings of the black order of the dragon38, which is a non-public initiatory circle. the inverted pentagram in an outer sense represents the manifestation of the will through the manipulation of matter. iv. the gnostic yaltabaoth, child of chaos "and when she saw (the consequences of) her desire, it change

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

" meaning to swear. thus to abjure literally means "to swear away from" the classical operations of magickal banishing (q.v) and exorcising (q.v. abjuration: 1) to abjure (q.v. 2) the banishing (q.v) or "swearing away from" an area surrounding a magician of spirits, entities, intelligences, or influences. usually spirits and other influences are abjured with the lbrp or lesser banishing ritual of the pentagram (q.v) and or by the casting of a protective magick circle that surrounds the magician. achas b'tay-ah: a form of biblical interpretation and making codes. see temurah. acupressure: a form of physical therapy in which certain occult nodes recorded in the literature of acupuncture (q.v) are pressed or manipulated without being pierced by needles. acupunture: a traditional art practiced

lbrh: the lesser banishing ritual of the hexagram. a powerful ritual technique popularized by the hermetic order of the golden dawn [g.d (q.v) to rid your area of unwanted positive influences. used in conjunction with the lbrp (q.v) to create a neutral space, where magickal operations can begin in a kind of "psychic vacuum. this ritual is celestial in nature. lbrp: the lesser banishing ritual of the pentagram. a general method of abjuration (q.v. a powerful technique popularized by the hermitic order of the golden dawn [g.d (q.v) to rid your area of unwanted negative influences. also a good technique of psychic self defense, as this ritual strengthens, fortifies, and magnifies the aura. this ritual is terrestrial in nature. lemures: see larvae. leo "the lion" in astrology (q.v, the fifth

ar in shape, and made of metal, wood, parchment, or clay material. also, the tool of elemental earth. pentagram: a five pointed star. also called the pentalpha because it can be formed by five capital "a's" it is used to represent spirituality (spirit over the four elements) when it has one point up. with two points up it is said to represent materialism or "evil" some forms of wicca (q.v) do use the pentagram with two points up as a symbol, but for them it has no evil or negative connotation. the two points up represent the second of (usually) three degrees of initiations into wicca. pentagrammaton: five lettered name. yhshvh or yhvshh which is pronounced "yeh-hah-shu-ah" or "yeh-ho-vah-shah, respectively. it adds the shin (q.v) to the tetragrammaton (q.v, thus adding the spirit of god to

DION FORTUNE PSYCHIC SELF DEFENSE

asements of the most gimcrack description. who opened the heavy front door, and why? we exchanged recriminations several mornings at break fast as to who had left the door open the night before, but no one could ever be convicted of the blame. finally the matter came to the knowledge of the head of the group "i will soon put a stop to that" he said, and each night he re-sealed miss l.'s room with the pentagram. we had no more trouble with the front door coming open after that. while he was dealing with miss l. he made a practice of sealing the threshold of his own room in the same way, only in this case he drew the pentagram point outwards, to prevent miss d. from coming in; whereas when he sealed her room, he put its point inwards, to prevent her coming out. she did not know this, nor was

incense. joss-sticks of unknown composition should never be used, as they are usually compounded with a view to assisting manifestation. good quality church incense, such as can be bought at most church furnishers, is safe and satisfactory because it is compounded according to traditional recipes; cheaper qualities may not fulfill these conditions. in dealing with elementals or non-human entities the pentagram, or pentalapha, is the best weapon. this is a five-pointed star drawn in a particular way. pointing the first and second fingers of the right hand, and folding the others into the palm and touching their tips with the thumb, proceed to draw the pentagram in the air, keeping the elbow stiff and swinging the arm at full length. start with the right arm across the body, the hand about t

y of a presence in the room and turned spontaneously in the same direction. my friend sensed an antagonistic presence, and i, being more psychic, saw who it was, and had no difficulty in perceiving the form of my indian associate in an egg-shaped sphere of misty yellow light. i told my friend to quit the room and wait in the hall, and as 87 of 103 soon as the door closed behind her, i made use of the pentagram i have described, together with certain names of power that are unsuitable for disclosure in these pages. immediately the appearance in the corner by the door shattered and vanished, at the same time there was a resounding crack, which my friend heard in the hall. i called to her to return, and as she entered she exclaimed "look what has happened to the door" and we found that one of

of existence by the imagination. if what was taken for a thought-form resists destruction by this method, it is probably an artificial elemental. now there are two such elementals, one kind being ensouled by the invocation of elemental essence into a thought-form, and the other by the projection of something of the magician's own nature into it. if it is ensouled by elemental essence, the use of the pentagram will serve to banish it; but if it is of the kind that is ensouled by the magician's own force, another method must be used, known as absorption. 90 of 103 now absorption is a very high-grade method, and its successful use depends upon the state of consciousness of the user. each individual has to decide for himself whether in any given case at a given moment he is in a fit state to

DONALDTYSON CORONZON

he natural voice of the frater, which choronzon again simulated. but he did not succeed in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr

DONALDTYSON ELEMENT

ain somewhat elusive to the senses- you may be able to feel and hear it, for example, but not see it clearly. the four classes of elemental spirits are the work horses of modern magic. any purpose a magician may have can be placed under one or the other of the four elements, and in this way recommends itself to a specific class of elemental. elementals are summoned and banished through the use of the pentagram, which may be drawn in a variety of ways. there are five general ways to draw the pentagram, linked to the four elements and to the fifth element of spirit or light, also known as the quintessence. elemental light does not have its own class of elementals. each form of the pentagram linked with one of the four lower elements may be traced in two ways, to evoke or banish. for example

he pentagram, which may be drawn in a variety of ways. there are five general ways to draw the pentagram, linked to the four elements and to the fifth element of spirit or light, also known as the quintessence. elemental light does not have its own class of elementals. each form of the pentagram linked with one of the four lower elements may be traced in two ways, to evoke or banish. for example, the pentagram of air, which controls the sylphs, may be drawn in one manner to invoke or call the spirit, and in another manner to banish or send away the spirit. i want to make this clear about the pentagram- there is only one pentagram, which is a star with five points and interlocking lines. it is traced by a single, continuous line that returns to itself. which element the pentagram belongs to

manner to invoke or call the spirit, and in another manner to banish or send away the spirit. i want to make this clear about the pentagram- there is only one pentagram, which is a star with five points and interlocking lines. it is traced by a single, continuous line that returns to itself. which element the pentagram belongs to is determined by which of the five points begins this line. whether the pentagram invokes or banishes is determined by which direction, sunwise (clockwise) or widdershins (counterclockwise, the pentagram is traced. the elemental association of the pentagram, and whether it invokes or banishes, can only be determined by observing the actual process of its formation, unless the finished pentagram is marked in some way to distinguish it. the number of spirits in each

DONALDTYSON PENTA

he dreamer and writer h. p. lovecraft, and the writer and magician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomicon, and the cleansing of the world- a gnostic trail" by colin low, to be found at a miscellany of essays. return h ahome resources demons bios fiction tyson the truth about pentagrams (eliphas levi's interpretation of the pentagram) the pentagram is a graphic symbol composed of five interlocking line segments in the shape of a five-pointed star. it was also known as the pentalpha because it resembles the uppercase letter a repeated five times and arranged radially so that the legs of the letter overlap (pente is the greek word for five, and alpha is the name for the first greek letter, which is shaped like the

five-pointed star. it was also known as the pentalpha because it resembles the uppercase letter a repeated five times and arranged radially so that the legs of the letter overlap (pente is the greek word for five, and alpha is the name for the first greek letter, which is shaped like the english a. it is also sometimes called a pentacle or pentangle in older texts. it is important not to confuse the pentagram with the pentagon, which is a regular plane figure composed of five equal line segments. the military building in washington known as the pentagon is based on this shape. sometimes the term pentagon is used for any plane figure with five sides and five angles, but it is more customarily applied to such a figure with five equal sides and five equal angles. a pentagram contains a penta

egular plane figure composed of five equal line segments. the military building in washington known as the pentagon is based on this shape. sometimes the term pentagon is used for any plane figure with five sides and five angles, but it is more customarily applied to such a figure with five equal sides and five equal angles. a pentagram contains a pentagon in its center. the significant aspect of the pentagram is that it have five points, and can be drawn with a single continuous line that reflects from point to point until it joins back on itself. this makes it very useful in practical magic. the five points are associated with the five occult elements. because the pentagram can be drawn with a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins

of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become almost a universal feature of all systems of magic in english-speaking natio

vi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become almost a universal feature of all systems of magic in english-speaking nations over the past century. in the golden dawn, the quintessence or fifth element of light or spirit is associated with the single upper point of the pentagram. the remaining four elements are assigned the lower points in the same pattern that is observed in the fixed signs of the zodiac, which are aquarius, scorpio, leo and taurus. each of these signs has an elemental attribution in astrology. the sign aquarius, located at the upper-left of the zodiac wheel, is linked with the element air, and consequently air is placed on the left arm of

ac, which are aquarius, scorpio, leo and taurus. each of these signs has an elemental attribution in astrology. the sign aquarius, located at the upper-left of the zodiac wheel, is linked with the element air, and consequently air is placed on the left arm of the pentagram. the sign scorpio, located at the upper-right of the zodiac, is linked with water, and so water is placed on the right arm of the pentagram. the sign leo, on the lower-right of the zodiac, is linked with fire, so fire is placed on the right leg of the pentagram. the sign taurus, on the lower-left of the zodiac, is linked with earth, so earth is placed on the left leg of the pentagram. once the elements are related to the points of the pentagram, it becomes possible to use this figure to invoke or banish the powers and sp

lower-right of the zodiac, is linked with fire, so fire is placed on the right leg of the pentagram. the sign taurus, on the lower-left of the zodiac, is linked with earth, so earth is placed on the left leg of the pentagram. once the elements are related to the points of the pentagram, it becomes possible to use this figure to invoke or banish the powers and spirits of each element by inscribing the pentagram in different ways. the golden dawn system for invoking and banishing the elements is, in my opinion, unnecessarily complicated, but i will describe it here since it is employed almost universally in modern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being inv

s customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to call forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with strong strokes as though drawing it with chalk upon a blackboard. it is important that t

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

water. winged bull labor or return to earth; if thou art not willing that i prick thee with this sword. chained eagle, obey this sign, or withdraw before this breath. moving serpent, crawl at my feet, or be tormented by this sacred fire and be dissipated with the perfumes i burn therein. let the water return to water! let a fire burn! let air circulate! let earth fall upon the earth, by virtue of the pentagram which is the morning star, and in the name of the tetragram, which is written in the center of the cross of light. amen. the sign of the cross adopted by the christians does not belong to them exclusively. it is also kabalistic, and represents the contrasts, and the quaternary equilibrium of the elements. we see by the occult stanza of the lord's prayer, which we have indicated in ou

spirit of god brooded upon the waters, and breathed into the face of man the breath of life. let michael be my chief and saltabiel my servant in the light and by the light. be my breath by the word; and i will command the spirits of this atmosphere, and will bridle the horses of the sun by the will of my heart, the thought of my mind, and the winking of my eye. i exercise thee, creature of air by the pentagram, and in the name of the tetragram, in which are firm will and true faith. amen, selah; so be it. so mote it be. 2. genesis, ii, 7 "and the lord god formed man (adam, spore of the ground (adoux, and breathed into his face the breath (nasama or inspiration) of lives; and he was a living soul" job, xxxii, 8 "there is a spirit (ruah) in man, and the inspiration (nasama) of the almighty m

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the caduceus. the belly of the goat is scaled, and should be colored green, the semicircle above should be blue; the plumage, reaching to the breast, should be of various hues. the goat has female breasts, and thus its only characteristics are those of maternity and toil, otherwise the signs of redemption. on its forehead, between the horns and beneath the torch, is the sign of the microcosm, or the pentagram with one beam in the ascendant, symbol of human intelligence, which, placed thus below the torch, makes the flame of the latter an image of divine revelation. this pantheos should be seated on a cube, and its footstool should be a single ball, or a ball and a triangular stool. in narratives of sorcery and magic (1851, thomas wright states: another charge in the accusation of the temp

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

march 23, 2000. magical diagrams these are geometrical designs representing the mysteries of deity and creation, therefore supposed to be of special virtue in rites of evocation and conjuration. major diagrams are the triangle; the double triangle, forming a six-pointed star and known as the sign or seal of solomon; the tetragram, a fourpointed star formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved on metals and glass and consecrated to their various uses by special rites. the triangle evoked a universal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was drawn within it

magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of christ, and with two points in the ascendant it was the sign of satan. by the use of the pentagram in these positions, the powers of light or darkness were evoked. the pentagram was said to be th

it (see kabala. it was believed to be of great efficacy in terrifying phantoms if engraved upon glass, and the magicians traced it on their doorsteps to prevent evil spirits from entering and good spirits from departing. this symbol was used by many secret and occult societies, by the rosicrucians, the illuminati, down to the freemasons of modern times. modern occultists translate the meaning of the pentagram as symbolic of the human soul and its relation to god. the pentagram is placed with one point in the ascendant. that point represents the great spirit, god. a line drawn from there to the left-hand angle at the base is the descent of spirit into matter in its lowest form; where it ascends to the righthand angle, it typifies matter in its highest form: the brain of man. from here, a l

and charity; in the three worlds of man.brain (the intellectual, heart (the celestial, and body (elemental. four signifies solidity and foundation. there are four seasons, four elements, four cardinal points, four evangelists. five, as it divides ten, the sum of all numbers, is also the number of justice. there are five senses; the stigmata, the wounds of christ, were five; the name of the deity, the pentagram, is composed of five letters; it also is a protection against beasts of prey. six is the sign of creation, because the world was completed in six days. it is the perfect number, because it alone by addition of its half, its third and its sixth reforms itself. it also represents servitude by reason of the divine injunction, six days shalt thou labour. seven is a miraculous number, con

a) the microcosm from the greek micros, small; and kosmos, a world. the little world of the human being, as distinct from the macrocosm, or great world, of the universe. the relationship between microcosm and macrocosm has preoccupied philosophers for many centuries, with the macrocosm believed to be symbolized in the microcosm. according to some occultists, the microcosm was itself symbolized by the pentagram, or pentacle,.a fivepointed star believed to represent humanity and the summation of the occult forces. paracelsus held that this sign had a marvelous magical power over spirits and that all magic figures and kabalistic signs could be reduced to two.the microcosm and the macrocosm (see also magical diagrams) micro-pk term used to denote psychokinetic (paranormal movement) effects tha

t writings, raphael reappears in the kabalistic literatures of the middle ages. as an archangel, raphael was identified with hod, one of the ten sephiroth iminated by the ein soph (god) who implements god s creative purposes, in this case healing. he then reappears in a variety of magical operations of ceremonial magic and is one of the four angels called upon in, for example, the basic ritual of the pentagram which was taught to neophytes in the hermetic order of the golden dawn. the name raphael was also adopted by pioneer british astrologer robert cross smith (1795.1832) whose career really marks the beginning of the modern astrological revival from the low point of astrological interest in the eighteenth century. smith founded a successful astrological publishing house and compiled rap

ical research 42 (1963. shrine of sothis the shrine of sothis was a short-lived occult organization that made its public appearance in 1973 through ads placed in a variety of occult periodicals. it stressed a system of practical theurgy (magick) as the best form of communication between the individual and the inner self. it offered a set of lessons on the occult and magical disciplines, including the pentagram, the deities, initiation, reincarnation, black magick, divination, and the construction of talismans. progressing through the lessons led the student to a realization of the great concealed one, i.e, god. the shrine was headquartered in san francisco. after several years it dropped out of sight. shrine of the eternal breath of tao/ universal society of the integral way organization f

FAUST

ally ponder on what can be done when my next visits here i make. but may i for the present go away? faust why you should ask, i do not see. though we have only met today, come as you like and visit me. here is a window, here a door, for you, besides a certain chimney-flue. mephistopheles let me own up! i cannot go away; a little hindrance bids me stay. the witch s foot upon your sill i see. faust the pentagram? that s in your way? you son of hell explain to me, if that stays you, how came you in today? and how was such a spirit so betrayed? mephistopheles observe it closely! it is not well made; one angle, on the outer side of it, is just a little open, as you see. faust that was by accident a lucky hit! and are you then my captive? can that be? by happy chance the thing s succeeded! mephi

FRATER ELIJAH ANGELS OF CHAOS

the closing, then comes the laughter. act i blacker than black, midnight of death i summon your bleak oblivion. time again and illusion seemed drawn up from the heart of nothing, i call your bliss. take my pain as an offering to my self my hurt is of the multi-verse, an empty void in my chest. despair god's of existence, your drama shall reap it's wretched sickle on you all. all shall be undone; the pentagram broken; the pact no more. an elicitation, an event something more, a mirror image amongst the swine. my magick is death, my death is life, and my life is ecstasy. this is my path, this shall be the cycle, this call to you oh grendel. adoptive son of the dragon, the word is upon our shoulders. tell of nothing, let us be destroyed by our desire so god may die. act ii my soul screams in

FRATER TENEBROUS CULTS OF CTHULHU

igion, and geographically, to the site of r lyeh in the south pacific (the exact coordinates for which are to be found in the call of cthulhu) as already stated, nodens is the only member of the elder gods to be mentioned by name, and lovecraft gives no further information concerning him. the sign of the elder gods is described as an upright pentagram containing an eye-shaped sigil. the points of the pentagram symbolize the four elements, plus that of spirit, the fifth or hidden element. combined, they balance the mono-elemental nature of the old ones, suggesting that the elder gods may exist on a higher plane the eye suggests the opening if the ajana chakra, or third eye, symbolizing the facility of astral vision. in one sense, the beings described above are designated gods in as much as

FREEMASONS SATANISM AND SYMBOLISM

baphomet is officially approved as a symbol of the church of satan [the occult emporium, winter, 1993-1994, p. 54] and that it is worn by the priest of satan [ibid, 1990-1991, p. 26] since albert pike linked baphomet with the goat of mendes, we will show this obviously satanic symbol, as well. it should also be noted that from the way a pentagram is normally seen(one point up, two down, rotating the pentagram 33 degrees you get a satanic pentagram. 33 is the highest degree there is in freemasonry. freemasonry makes use of the pentagram quite a bit. you can see the similarity between the eastern star and and the satanic pentagram above. the eastern star is a freemason division for women. once again, masonry utilizes a very evil satanic symbol for the order that trains its young, impression

an gods such as brahma, vishnu, and shiva [masonic and occult symbols illustrated, dr. cathy burns, p. 39] educate yourself so that you can recognize their "plan" for the new world order- kingdom of antichrist- in the daily news. freemasonry proven to worship lucifer part 3 of 5 once you understand what is going on in the world you can then recognize evidences of satanism in so many, many places. the pentagram it was proven in part 1, that from masonic books that masons worship both lucifer and satan. they serve both the "good" lucifer and the "evil" satan. they believe that both good and evil exist in equal measure in the world. they also believe good cannot exist without an equally powerful evil. this belief is the reason we see both type of 5-pointed stars within masonry; the star with

above right) is based upon the "evil satan" star, the goats head of mendes. this is one of the infernal names of satan within satanism. in looking at the eastern star goatshead (above right, the star itself is a goatshead, and the star in the middle is a plain goatshead, which is within an inverted pentacle. in one symbol there are three instances of inverted pentagrams. so, just how important is the pentagram to the satanist? listen to the witch of salem, massachusetts, laura cabot, on this question. in her book, power of the witch: the earth, the moon, and the magical path to enlightenment, 1989, p. 90, cabot says "it really isn't that difficult to distinguish the craft from satanism. witches wear the pentacle with the point up. satanists reverse it with the point down" once we examine t

t, 1989, p. 90, cabot says "it really isn't that difficult to distinguish the craft from satanism. witches wear the pentacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to say on page 93, about the significance of the pentagram to witchcraft "it [pentagram] consists of a five-pointed star inside a circle. it is the key symbol of the craft. it is the witch's mandala [emphasis added] the pentagram, inside a circle or with no circle, is the key symbol of witchcraft. both "good" and "evil" pentagrams are within freemasonry in abundance. the triangle- continued from previous article the triangle wasn't the first

am] consists of a five-pointed star inside a circle. it is the key symbol of the craft. it is the witch's mandala [emphasis added] the pentagram, inside a circle or with no circle, is the key symbol of witchcraft. both "good" and "evil" pentagrams are within freemasonry in abundance. the triangle- continued from previous article the triangle wasn't the first subject mentioned on this page because the pentagram is far more important to their practice of witchcraft. the triangle is part and parcel of the pentagram. the triangle plays a big part within the hexagram as well. the triangle was spoke about in part 2. it is very important. the other aspects of it will be covered here. freemasonry teaches man is becoming god to the occultist, the triangle is very important. it is used constantly in

e you sick. hall's major revelation was that freemasonry is the son of samael. being careful not to confuse samael with the beloved prophet samuel. samael is one of the infernal names of satan. in fact, house of theosophy author, writing under the influence of her demon possessing her- master d.k- identifies samael as satan [the secret doctrine, p. 378] in fact, satanists have a symbol of samael. the pentagram on the left with the one point up represents the divine man specifically and lucifer the good god generally; the pentagram on the right with two stars up and the goats head is called the goats head of mendes by most satanists, but black magick satanists call him samael. thus, hall is admitting that freemasonry is the worst kind of black magick satanism possible! now you should no lon

hor is an ancient pagan god, one whom freemasons worship. in fact, thor is part of the pagan trinity in scandinavia [pike, morals and dogma, p. 552; also w.l. wilmshurst, the masonic initiation, trismegistus press, 1980, p. 92] however, albert pike makes identification of thor very easy for us, as he states, on page 15 of morals and dogma, that thor is another name for sirius, the blazing star or the pentagram. now you can see why this masonic web site depicted three different types of gavels in the familiar pentagram, above right. however, on page 381, pike also tells us that thor was the sun, the egyptian osiris, and kneph, the phoenician bel or baal. the bible tells us that worshipping baal is identical to worshipping the devil [1 kings 16:30-33, 22:53; 2 kings 17:16] god condemned baal

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

he business of the golden dawn itself,but whatevertheir other faults, westcott and mathers were honest hermetic scholars and were both able and willing to teach their members, even though the knowledge impartedwas-inthefirstorder-littlemore than kabbalistic, alchemical and astrological symbolism. this meagre fare was supplemented by instruction in geomantic and tarot divination, tattwa vision and the pentagram ritual, which 'was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things'.10an account of the practical and theoretical workof both the first and second orders is given in chapter 5 of this book, but the texts quoted there and in the32thegoldendawnappendices do n

attribution of the tarot trumps to the hebrew alphabet and the nature and colour correspondences of the four worlds of the kabbalah. he had further to learn about alchemical symbolism, angelicandelemental spirits, geomancy and tarot divination, and was required to construct the badge of admission-heavy with sym255bolism-foreach grade as he entered it. on a more practical level the student learned the pentagram ritual. this was used both for invokingelemental spirits and for banishing them; it was also the nearest thing to a purely magical ritual found within the first order curriculum. published ritualsofthe order, both crowley's and regardie's, give technically accurate versions of the ritual, but a more general description ofit was made public (without acknowledging its source)bydion for

lemental spirits and for banishing them; it was also the nearest thing to a purely magical ritual found within the first order curriculum. published ritualsofthe order, both crowley's and regardie's, give technically accurate versions of the ritual, but a more general description ofit was made public (without acknowledging its source)bydion fortune:in dealing with elementals or non-human entities the pentagram, or pentalpha, is the best weapon.thisis a five-pointed star drawn in a particular way. pointing the first and second fingers of the right hand, and folding the others into the palm and touching their tips with the thumb, proceed to draw the pentagram in the air, keeping the elbow stiffandswinging the arm at full length. start with the right arm across the body, the hand about the le

ng in the spirit vision.appendixfastral travellingno.2theswordonthursday, zoth december,1900,soror deo date and a group of students met at 36 b[lythe j r[oadj in order to investigate clairvoyantly the symbolismofthe sword. we sat in a semi-circle at the north side of the altar, facing the south, when mars was in virgo at the time. deo date then made the invoking hexagramsofmarsround the room, and the pentagram of virgo and themarssymbol towards the south. we then mentally formulated the hexagramofmars in red light at that point of the compass.theupper triangle appeared flaming, and an armed figureofsomewhat earthy type seemed to look through it.theearthiness we ascribed to the fact that the sign virgo had been invoked.thefigure probably represented the energy of mars (who is the planet of

GILBERT THE MAGICAL MASON

sks, and we are happily able to supply the panacea- the universal remedy. notinvain does the new testament of the christian teach the power of will, the efficacy of faith: for such power is not limited -butby the completeness of the faith and the intensityofthewill. let no one fear the powers ofevil-to you it is given to fight and to conquer, with purity and courage, and the high magical power of the pentagram, in which the order instructs you- where is the true student who has succumbed? he is not of us! take courage then, ye neophytes! be not daunted by the difficulties and the dangers of occult study- toil onwards to the pinnacles of wisdom- and taught by the elders of the order, who are always more ready to teach than you to learn, and armed by an active courage and an indomitable will

GILBERT THE SORCERER AND HIS APPRENTICE

e egyptian mercury; and a demon descending on the other (the egyptian evil deity, typhon; the former of these bears a caduceus, the latter a trident; both figures are bound to the wheel. above them is a sphinx at the balance-point of the wheel, holding a drawn sword between its lion's claws.12. the devil.throned on a cube above the universe is a goat-headed, satyr-like figure, bearing on its brow the pentagram, apex upward, so as to make it a symbol of light. with one hand it points upwards to the symbol of the moon in increase, with the other downwards to that of the moon in decrease, thus symbolising the eternal equilibrium of mercy and justice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the to

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

you can explore eggregores and archetypes. the first step in this process is to do some background reading, study the works of sigmund freud and carl jung, and gain a good working knowledge of the theories regarding dream interpretation, the nature of symbols and in the case of jung- the collective unconscious and archetypes. then start experimenting with various symbols, consider such images as the pentagram, hexagram, elemental symbols, even religious images and icons. explore these on various levels, first intellectually, look at your own reactions to the symbol, other people s reactions, traditional attitudes etc. then project it onto your mind screen, see it, move around it, spin it around, explore it. then, turn it into a doorway, and go through it. there is a whole world waiting wi

GOETIA LUCIFERIAN

he flesh of our desires, therefore posing a dangerous tight rope walk of obsession/possession. consider the strength of will as the guide in the working, thus the reason for one being in direct contact with the hga/angel-serpent and envenomed with the light of set or the adversary. the names within the tetragrammaton represent the power of will that the magicians holds in the working, thus within the pentagram which ascends towards the luciferian realm of air. tetragrammaton is the formula of the holy guardian angel or higher self/daimon (genius. 26 soluzen in the center represents the shade or spirit which is summoned to come forth in the point, the very meeting place of spirits (the triangle and circle. bellatar is to speak that we may hear and understand thee (instinct and impulse, real

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

g the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhv

ng south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the black end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhv

robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe give the theoricus sign facing east recite the prayer of the sylphs: spirit of life, spirit of wisdom! whose breath giveth forth and withdraweth the form of all living things; thou, before whom the life of beings is but a shadow which changeth, and a vapor which passeth; thou, who mountest up

he evening breeze to fly before thee. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux ebb and flow of thine eternal word, which is the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental air principle of nature

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

itual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the theoricus grafothe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:00 am the invoking pentagram ritual of earth the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp, were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, we have adapted this lesser invoking pentagram ritual as an introduction ritual to the elemental earth principle of nature, while still adhering to principl

right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large black lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "agla (ah-gah-lah. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah

) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large invoking earth pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=conte

the wand, through the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large invoking earth pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:00 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow

robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the north and give the zelator sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metals to fl

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

g the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "adni (ah-doh-nye. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah

) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah

robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the south facing south give the philosophus sign facing south recite the prayer of the salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy

pire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o mother of mothers! o archetype eternal of maternity and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire principle of natur

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

g the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh

facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh

robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the west facing west give the practicus sign facing west recite the prayer of the undines: terrible king of the sea, thou who hast the keys of the cataracts of heaven, and who enclosest the subterranean waters in the cavernous hollows of earth. king of the deluge and of the rains of spr

ion! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us into the true life, through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer unto thee, the water, the blood, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water principle of natu

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

one is in the practicus gra fthe lesser ritual of the hexagram after learning to banish the elements, which is the purpose of the lbrp, one should learn to banish the planetary influences. the banishing ritual of the hexagram (brh) serves this purpose. like the lbrp, though, it is a minor banishing for lesser workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however, with this ritual and the lbrp, rituals such as israel regardie's middle pillar exercise can be performed -frater p.a.l. face east. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, before you in the air vibrate ararita and end in the sign of silence. turn to the sou

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

ibrate ararita turn to the west. trace the banishing hexagram of air. vibrate ararita. turn to the north. trace the banishing hexagram of water. vibrate ararita. turn to the east. perform the analysis of the keyword. perform the rdthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:51 am lesser banishing ritual of the pentagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure

to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this

he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shou

4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the black end of the outer wand of double power to trace a large (flaming blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the black end of the wand trace another large bannishing the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of

or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the black end of the wand trace another large bannishing the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:51 am facing south, with the black end of the wand trace another large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the black end of the wand trace again a large bannishing pentagram of earth. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "e

facing west, with the black end of the wand trace again a large bannishing pentagram of earth. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow

robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:51 am note: there are many people who will perform this ritual that have problems visualizing. if you are one who has problems seeing visual pictures, just know in your

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

a vital purification takes place, enabling the influence of the holy guardian angel to penetrate the refined brain and mind to diffuse through out the personality its presence and grace, an important preliminary to magical progrecethe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. this invoking pentagram ritual should be used as a daily ritual which will help invoke the energy and call the spiritual f

g the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adn

) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=con

he wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:53 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow

robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: a few of the benefits that may be obtained from the l.i.r.p; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements within his circle, and the zelator will have the ability to commune with the four great archangels. a few basic rules should be

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:55 am the supreme banishing ritual of the pentagram the supreme banishing ritual of the pentagram (sbrp) for this ritual the adept will need the sword of the hiereus and his ceremonial regalia. the ritual can be performed in a room that is to become a permanent temple space. it can also he performed to clear a room that must be used out of necessity for both temple and secular purposes. whenever the need for clearing an area of unwant

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

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

he golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit active. thrust through the center of

he pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit active. thrust through the center of the pentagram and vibrate "exarp" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of air and vibrate "oro ibah aozpi" draw the sigil of aquarius in the center of the pentagram and intone "yhvh" give the sign of the theoricus. turn to the south and trace a large invoking pentagram of spirit active. thrust through the center of the penta

e center of the pentagram and intone "yhvh" give the sign of the theoricus. turn to the south and trace a large invoking pentagram of spirit active. thrust through the center of the pentagram and vibrate "bitom" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of fire and vibrate "oip teaa pedoce" draw the sigil of leo in the center of the pentagram and intone "elohim" give the sign of the philosophus. turn to the west and trace a large invoking pentagram of spirit passive. thrust through the center of the pentagram and vibrate "hcoma" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/w

thrust through the center of the pentagram and vibrate "hcoma" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:57 am water and vibrate impeh arsel gaiol" draw the sigil of the eagle in the center of the pentagram and tone "aleph lamed, al" give the sign of the practicus. turn to the north and trace a large invoking pentagram of spirit passive. thrust though the center of the pentagram and vibrate "nanta" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of earth and vibrate "emor dial hectega" draw the sigil of taurus in the center of

he pentagram and tone "aleph lamed, al" give the sign of the practicus. turn to the north and trace a large invoking pentagram of spirit passive. thrust though the center of the pentagram and vibrate "nanta" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of earth and vibrate "emor dial hectega" draw the sigil of taurus in the center of the pentagram and intone "adonai" give the sign of the zelator. keep the arm extended. turn to face the east. extend both arms out in the form of a cross and say "before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. notes: 1. excerpted from the "ritual

GOLDEN DAWN RITUALS A

h 10. invocation of isis 11. jupiter talisman ritual 12. ritual of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be committed to memory with understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and bey

GOLDEN DAWN RITUALS B

osophy of natural magic- by agrippa 13. egyptian magic- by florence farr 14. the kabbalah unveiled- by s.l. mathers 8 15. zanoni- bulwer lytton 16. history- sword of wisdom- by ithell colquhon it is not required that the z.a.m. read each book, but the z.a.m. must furnish a report of at least two pages on at least five of the books suggested. the books which have an asterisk) are required readie b the pentagram rituals and complete symbolism of the pentagram r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the complete symbol of the pentagram is given to the z.a.m. as a tool and symbol for traveling and skrying in the spirit vision. this complete symbol should be constructed by the z.a.m. and each portion of it studied and committed to a deep understanding. the instruction on the com

plete pentagram diagram remains unpublished and available only to our order. first, you will observe that the portion (the top point) is attributed to the scepter of hermes, the rays of c, and the. this is the point of quintessence, the alchemical b. the color is of purity and is therefore colored white. the sephiroth attributed unto its two angles are rtk and hmkj. the two side points or arms of the pentagram are attributed unto m on the left and n on the right. the left arm attributed to the element of m is represented by the sword, z, and man. the kerubic emblem of k is also attributed to the left arm. this arm is colored yellow. the top horizontal line which partly forms the arm is attributed to twklm. twklm is of the center pillar of which all the above sephiroth are of the sephirotic

which all the above sephiroth are of the sephirotic element of m. in addition, the top portion of twklm is attributed to m. this is represented by the top portion being 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 at

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 portion of this point is attributed to the sephiroth of hnyb. this is because hnyb is the sephira from which the clear eternal waters spring forth. the bottom two lines forming the m point of the pentagram and the n point of the pentagram are: m dwsy n dsj observe closely that dwsy is conjoined unto twklm and dsj is conjoined unto hnyb. n

ine forming the top portion of this point is attributed to the sephiroth of hnyb. this is because hnyb is the sephira from which the clear eternal waters spring forth. the bottom two lines forming the m point of the pentagram and the n point of the pentagram are: m dwsy n dsj observe closely that dwsy is conjoined unto twklm and dsj is conjoined unto hnyb. n to n, m to m. the bottom left point of the pentagram is attributed unto the element of l. this point of the pentagram is attributed to the kerubic emblem b, h final and the pantacle. the color of this point in the pentagram is to be colored russet. the two angled lines forming this point in the pentagram are attributed unto the sephiroth of dwh and jxn. the bottom right foot or point of the pentagram is attributed unto the element of o

attributed unto the element of l. this point of the pentagram is attributed to the kerubic emblem b, h final and the pantacle. the color of this point in the pentagram is to be colored russet. the two angled lines forming this point in the pentagram are attributed unto the sephiroth of dwh and jxn. the bottom right foot or point of the pentagram is attributed unto the element of o. this point of the pentagram is attributed to the kerubic emblem of e, y, and to the wand. the color of this point is a bright scarlet. the two lines drawn at an angle to 3 formulate this point are attributed to the sephiroth of hrwbg and trapt. it is here that the o and m dependency is revealed. the pentagram under the presidency of the name hwchy is formulated in two ways in the hexagonal center. these letters

s drawn at an angle to 3 formulate this point are attributed to the sephiroth of hrwbg and trapt. it is here that the o and m dependency is revealed. the pentagram under the presidency of the name hwchy is formulated in two ways in the hexagonal center. these letters should be painted in the white color of on the black background on which the entire pentagram symbol is painted. the top portion of the pentagram is symbolized by the scepter of hermes, the letter c, and the rays which issue forth from the five corner angles of the pentagram. the scepter of zeus, or jupiter, is emblematic of the left side, while the scepter of neptune and poseidon is emblematic of the right side of the pentagram. beyond the bottom two feet of the pentagram are the scepter of pluto, dis, orphaus hades in the o

t of the pentagram are the scepter of pluto, dis, orphaus hades in the o angle, and the scepter of demeter or ceres in the l angle. the letters of the pentagrammaton are drawn in their appropriate colors over the white rays which issue forth from the five corner angles. study the diagram well and let the z.a.m. construct his own full color diagram on a black background. this way, each corridor of the pentagram may be explored by methods of traveling and skrying in the spirit vision. 4 the pentagram ritual 5 (s.b.r.p. and s.i.r.p) the pentagram is under the presidence of hwchy. the four elements form a cross in the pentagram and are governed by hwhy with the point uppermost. it is a fitting symbol of the microprosopic man stretched out in perfect balance and harmony before the divine. the l

GOLDEN DAWN RITUALS C C1

e last syllable. d) draw the sign of b in the center of the pentagram, visualizing it olive. vibrate the name "ynda" stab it on the last syllable. perform the zelator grade sign. step 6 perform the evocation of the archangels and finish with the qabalistic crofoc-c1 the hexagram ritual and the complete hexagram symbol r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 as in the manuscript on the pentagram, let the z.a.m. study well the complete symbol of the hexagram. as of the time of this writing, the complete symbol of the hexagram, as taught by our order, remains unpublished and unavailable to the uninitiated. let the z.a.m. study well this lesson and not confuse the material herein with the current published material available. the z.a.m. should create the symbol in its various c

ack 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 the sentence: dja wtrwmt wtwdwjyy car wtwdja car dja "one beginning of his unity, one beginning of his individuality, his permutation is one" ob

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 the sentence: dja wtrwmt wtwdwjyy car wtwdja car dja "one beginning of his unity, one beginning of his individuality, his permutation is one" observe the diagram on the following page and you will notice, that like the pentagram, each re-entering angle of the hexagram issueth a ray. these rays are the radiation from the divine. therefore, like the pentagram, the hexagram is called the "flaming hexagram" and also the six rayed signet star. in most cases, the hexagram is traced with a single point uppermost. the hexagram is not an evil symbol when traced with the two points upward. the diagram of the complete

h the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points of the hexagram or angles unto the remaining sephiroth of the microprosopus. the hexagram combines the two most opposing forces; that of fire and water. 6. l a b c f k y 7 the hexagram, unlike the pentagram, is not traced in one continuous line. the unicursal hexagram, which was developed by g.h. frater s.r.m.d. is used for specific enochian workings where a continuous line is to be employed. let the adeptus minor be aware that in all workings of our order, in group or privately, the classical hexagram is preferred. all invoking hexagrams are to be traced following the course of the sun

ely the diagram of the hexagram on the tree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram

GOLDEN DAWN RITUALS D

o hold the white band downwards, for that would provide the infiltration of evil forces through the lotus wand and into the adept's sphere of sensation. so, the white end must always be higher than the black end. when you are banishing, you would point the 3 black end to the quarter that you are banishing from. for example, even if you were to use your lotus wand in the lesser banishing ritual of the pentagram, you would use it to trace the particular pentagrams that are attributed. remember to always keep the white end a bit higher than the black end. this is why we emphasize a smaller wand of 24"-36. it should not be any larger than about 36, because if it is, it becomes difficult to work with. if it becomes awkward and difficult to work with, it draws the adept out of consciousness sinc

ambulate around three times, beginning in the east, and ending in the east. after you have done this, return to the west behind the altar, facing east, and make the 0=0 saluting sign while saying the adoration to the lord 6 of the universe. pause for a moment after you have made the sign of silence, and allow yourself to feel the energy in the temple. step 4 perform the supreme invoking ritual of the pentagram at the four quarters of the room, tracing the proper pentagram in each quarter with the appropriate divine names. be sure to give the correct grade sign after each element. since you are invoking, you will use the white portion of your lotus wand. after you are done with the s.i.r.p, you will now move back to the eastern quarter, facing east, and holding your lotus wand by the white

GOLDEN DAWN RITUALS E

of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows their different operations within each element. the upper arm is allotted to the element of m, the lowe

GOLDEN DAWN RITUALS F

s wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then perform the invoking hexagrams of a, holding the lotus wand by the e band. step 10 let the adept, holding the lotus wand by the white portion, trace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle around the pentagram, thus, containing it to the lamen itself. vibrate "exarp, hyha, bitom, hyha (for the active spirit" hcoma, alga, nanta, alga (for the passive spirit" step 11 holding the lotus wand by the e band over the red o arm of the hermetic rose cross lamen, recite the following "and the name of the first river is pison, the one that winds throughout the whole land of havilah, where the gold is

GOLDEN DAWN RITUALS G

st of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy. step 16 perform the l.b.r.p "i now declare this temple and rite duly ended" note: if you are consecrating only one tool and not all of them at one time, you may close with the supreme banishing ritual of the pentagram of the specific element that you are working in. for example, if you have consecrated the fire wand only, you may close with the supreme banishing ritual of fire. although the above ceremony may seem like an extreme amount of work, the proper empowerment of any magical tool is absolutely critical for future working. the tool, when at all possible, should not be held like a baseball b

GOLDEN DAWN RITUALS K

as well as the crossed scourge and crook. the incense burner is also placed over letter shin. water is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the eas

nor, what are the words inscribed upon the door of the vault, and how is it guarded" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open, and the door is guarded by the elemental tablets and by the kerubic emblems" chief adept "the one hundred and twenty years refer symbolically to the five grades of the first order and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written 'his days shall be one hundred and twenty years; and one hundred and twenty divided by five yields twentyfour, the number of hours in a day and of the thrones of the elders in the apocalypse. further, one hundred and twenty equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the

GOLDEN DAWN RITUALS SADD

d the first three letters of those squares will symbolise the triad of the supernals operating through the quadrangle. looking at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, and a 5- as in oip teaa pdoce- they may be said to symbolize the triad of the supernals, the tetrad of the elements, and the pentagram. again, in the commencing triad of the linea spiritus sancti of each tablet, it may be said that: oro will be symbolical of the voice of the man kerub. mph will be symbolical of the cry of the eagle kerub. mor will be symbolical of the low of the bull kerub. oip will be symbolical of the roar of the lion kerub. the adept will soon realize that there are numerous methods of working wi

GOLDEN DAWN RITUALS T

he row of nanta. it should as well be employed to activate the l tablet as a whole, and for the lesser angle of the tablet. l ofl. key 6:o utilize the sixth key or call to activate the row of bitom. it should as well be employed to activate the o tablet as a whole, and for the lesser angle of the tablet. o ofo. keys one through six relate to the tablet of union (this relates to the five points of the pentagram and the center) the remaining keys relate to the four terrestrial tablets of the watchtowers. keys 7- 18: key 7: utilize to activate n of m and all invocational work in this quadrant. key 8: utilize to activate l of m and all invocational work in this quadrant. key 9: utilize to activate o of m and all invocational work in this quadrant. key 10: utilize to activate m of n and all inv

GOLDEN DAWN RITUALS T3

he row of nanta. it should as well be employed to activate the l tablet as a whole, and for the lesser angle of the tablet. l ofl. key 6:o utilize the sixth key or call to activate the row of bitom. it should as well be employed to activate the o tablet as a whole, and for the lesser angle of the tablet. o ofo. keys one through six relate to the tablet of union (this relates to the five points of the pentagram and the center) the remaining keys relate to the four terrestrial tablets of the watchtowers. keys 7- 18: key 7: utilize to activate n of m and all invocational work in this quadrant. key 8: utilize to activate l of m and all invocational work in this quadrant. key 9: utilize to activate o of m and all invocational work in this quadrant. key 10: utilize to activate m of n and all inv

GOLDEN DAWN RITUALS U6

ne eventually realizes that a career is something you do, not something you are. knowledge obsession while learning is important, st. francis reminds us that a lowly demon posseses more knowledge than all of humankind combined. thus, knowledge not applied is a vain endeavor. obsessions are best conquered through regular and continous effort to maintain guidance from the higher will and the use of the pentagram rituals. g.h. frater n.o.e.l- 7= 4/ 1 7u7 liber hodos chameleonis r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once

GOLDEN DAWN RITUALS VENUSZAM16

a venus talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine

GOLDEN DAWN RITUALS Z2

re the commencement of the evocation, let the operator assure himself that everything which may be necessary, be properly arranged within the circle. if it be actually necessary to interrupt the process, then let him stop at that point, veil 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 selec

is now to be placed upon an altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the m and n tablets, and the curcurbite with the dead head between the fire and earth tablets. now, let the alchemist perform an invocation using especially the supreme ritual of the pentagram, and the lesser magical implement appropriate. first, of the forces of o to act in the curcurbite on the dead head. second, those of n, to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the m to act on the distillate. lastly, those of the l to act on the dead head. let the curcurbite and the receive

GOLDEN DAWN RITUALS ZAM1

orm this ritual on a regular basis. it has several positive uses. it encapsulates the aura, providing a protection against outside influences. it acts as a veil. the pentagrams do protect, but they also light up the astral plane and make entities aware of you. so the rose cross ritual is far more effective for containment. when you feel distracted, unfocused, or unbalanced, it is advisable to use the pentagram ritual to banish and the rose cross ritual to maintain peace. this ritual does not light up the astral plane, and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditativ

GOLDEN DAWN RITUALS ZAM15

down the sword. step 17 with the cup, purify the chamber as before. step 18 with the incense, purify as before. 6 step 19 perform the reverse circumambulation three times and say "in the name of hwchy, i now set free all spirits that may have been imprisoned by this ceremony" step 20 perform with the sword the lesser banishing ritual of the hexagram. step 21 perform the lesser banishing ritual of the pentagram. step 22 conclude with the qabalistic prayer. step 23 wrap up the sword with white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophan

GOLDEN DAWN RITUALS ZAM16

piter(k) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine geni

GOLDEN DAWN RITUALS ZAM20

! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou s

GOLDEN DAWN RITUALS ZAM21

ngs. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen (all rise) chief adept "fraters and sorors of the r.r. et a.c, let us purify and consecrate this temple. magus of water, i command thee to perform the lesser banishing ritual of the pentagram and to purify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off west altar and brings it to the east facing chief adept) magus of water (draws invoking water pentagram in the air and swings "in the name of hcoma and by the name of mph arsl gaiol, i p

GOLDEN DAWN RITUALS ZAM22

ot to over expose him/herself to the potency of the solar talisman for too great a period at a time. temple furniture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, pe

pirit pentagram. vibrate hyha, bitom, in a circle, draw the invoking fire pentagram and vibrate twabx hwhy. say: and the \yhla said, let us make adam in our own image, after our own likeness and let him have dominion. in the name of \yhla, mighty and ruling, and in the name of twabx hwhy, spirits of o adore your creator! step 3 take the incense before the fire tablet and make the sign of e within the pentagram. say: in the name of lakym, the great archangel of o and in the sign of e the lion, spirits of o adore your creator! step 4 make a cross with the incense. say: in the name and letters of the great southern quadrangle revealed unto enoch by the great angel ave, spirits of o, adore your creator! hold incense on high. say: in the three great secret names of god borne upon the banner of

elligence of the sphere of trapt. i have entered the presence of the majesty divine through the power of the mighty name. 17 step 11 pass on to the north. face the earth tablet. say: creature of talismans, before the beauty can manifest in thy being, the elements of thy body must have an enduring stability. step 12 place the talisman before the earth tablet, make the invoking circle around it and the pentagram of passive spirit with the spirit wheel, and the invoking earth pentagram with the b kerub. say: in the name of rah ynda and ]lm ynda, spirits of l, adore your creator. in the name of the bride and the queen of the kingdom, and by the name of your archangel layrwa, spirits of l ye are mine to command. bind unto this creature of talismans the substance of your realm (make cross) in th

GOLDEN DAWN RITUALS ZAM5

the head is depicted as black. let this not be confused with the blackness of evil and of ignorance. this is the light of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensation on a microprosopic level and is the light that shineth in the darkness yet the darkness comprehendeth it not. the averse pentagram is an evil symbol of the world of matter and of s

GOLDEN DAWN RITUALS ZAM8

ee of life. rtk consists of three letters. this could be equated to the triangle that has three sides. in addition, rtk is pure unity, and thus, the triangle relates because it is a symbol of absolute unity of opposing forces. hmkj and hnyb both have four letters. for each of them we can ascribe the square. hlwdg, hrwbg, trapt and twklm each have five letters in their name. thus, we could ascribe the pentagram to these sephiroth. dsj, djp (pachad, jxn and dwh each have three letters like rtk. in addition, tud has three letters. note: djp is another term for hrwbg, and hlwdg is another title for dsj. rtk tud hnyb hmkj djp hrwbg hlwdg dsj trapt dwh jxn dwsy twklm 3 the total of letters in all the names, combined, equal fifty. this directly relates to the number of gates of understanding in t

means "fear" in hebrew. this is expressed in the passage "the lord is the beginning of wisdom" hlwdg relates to dsj. its definition in hebrew is magnificence. this alludes to god's magnificence, and it is an expression of his mercy and love. a more esoteric definition of dsj is "love" three basic classes now sum up the sephiroth, including tud. the three classes are the triangle, the square, and the pentagram. 4 draw a line connecting the sephiroth. in actuality, we will draw twenty-two lines. in this diagram, we do not connect the sephiroth in the usual manner as in the minutum mundum diagram. rather, likes are connected to likes; pentagram to pentagrams, triangles to triangles, etc. there are thirteen lines that join initially those sephiroth under the triangle, three for under the squa

line connecting the sephiroth. in actuality, we will draw twenty-two lines. in this diagram, we do not connect the sephiroth in the usual manner as in the minutum mundum diagram. rather, likes are connected to likes; pentagram to pentagrams, triangles to triangles, etc. there are thirteen lines that join initially those sephiroth under the triangle, three for under the square, and six lines under the pentagram. using the system of qbl of nine chambers, we can take the letters of each sephirotic name and translate it into a lineal symbol of the sephiroth. 5 r k t1 ket her h j m k chok 2 mah b n y h bi 3 nah da- ath u t d w g r b h geb 5 urah w d h g ged l 4 ulah pach ad 5 j d p a p t r t tiph 6 areth che 4 sed d j s w s d y ye 9 sod w d h 8 hod net 7 zach n x j mal 10 kuth t m k w l 6 takin

ting representative of the four elements that will eventually take on manifestation. the next figure is the pentangle. this refers to the sephira of hrwbg and the planet mars. the pentangle can be traced in two different ways. when it is reflected from every second point, it is called the pentagon, which is referred to hrwbg and f. the same figure, when reflected from every third point, is called the pentagram. 9 the pentagon is a symbol that naturally represents the power and essence of the pentad. this operates through nature by the dispersal of and the four elements through it. the pentagram is called the signet star of the microcosm. it is a good and holy symbol. it is a positive symbol that represents man with his arms and legs extended, adoring the lord of the universe. it also repre

nature by the dispersal of and the four elements through it. the pentagram is called the signet star of the microcosm. it is a good and holy symbol. it is a positive symbol that represents man with his arms and legs extended, adoring the lord of the universe. it also represents the domination of the higher will of the ruling over the elements. another way of putting this is mind over matter. when the pentagram has a single point downward, it is then known to be a negative or evil symbol. it becomes representative of a goat's head or a demon's head. this is a representation of the abasement of reason and the loss of reason beneath the blind force of matter. notice that we didn't say beneath the blind force of. it is beneath the blind force of gross matter. the inverted pentagram is also a r

bove order. it is also the elevation of conflicting forces driven simply by chance or haphazardness above the elevation of the divine unknowable one. the upright pentagram represents the force of and the four elements governed by the five letters of the name of the restorer of all things. the element of is fused between the spiritual/higher and the mundane/lower, hwchy. with a circle drawn around the pentagram, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. if we reflect from every second point of the symbol of the hexangle, it would then be titled a hexagon. when it is reflected from every third point, it then takes on t

the star of david or jewish star. it represents the force of the planets acting through the various signs of the zodiac. this is very powerful and effective in sealing the astral image of nature under the presidency of the sephiroth, as well as the seven palaces. the hexagram is especially attributed to a. this symbol is one of great power and of great strength. in it are both the combination of the pentagram and the cross, thus, forming a very potent and positive triad which are in harmony with each other. the heptangle refers to the seventh sephira of jxn. as we disperse the power of the seven planets through the week and the year, we have the creation of the heptagon. it also alludes to the seven colors of the rainbow. the heptagram is the star of f and is applicable to her nature. the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the ufo mystery directly to its startling source! first digital edition, revised and expanded with illustrations and photvithe lower five cosmic planes 18 figure 3. the major magical weapons 56 figure 4. typical circle for conducting enochian magick 62 figure 5. sample talisman for the magical formula of iliatai 94 figure 6. enochian rose for sigils of the watchtower deities 96 figure 7. tracing the pentagram 97 figure 8. a talisman for vovin 263 figure 9.layout for enochian tarot 291 list of tables: table 1. symbols of the cosmic elements 20 table ii. alphabet correspondences 25 table iii. four systems of enochian gematria 26 table w. the thirty aethyrs 139 table v.aiq bkr and the aethyrs 143 table vl aethyrs and magical grades 149 table vii. the sexual currents of the aethyrs 156 table

owers, the formulas of enochian magick, and the aethyrs. detailed figures of the watchtower squares can be found in the appendices. the methods of their construction are given in enochian magic which is considered prerequisite reading. 7 similarly, practical exercises for invocations are in enochian magic and are not repeated here. if you planto practice enochian magick, you will need to memorize the pentagram ritual and the hexagram ritual presented in this manual because these will be used in most of your operations.you will also need to construct your own magical weapons, robe, and talismans, and begin a magical diary. the test will be up to you. if you already have some experience then you should be able to begin at your own level and pace without difficulty. if you are a novice or beg

a (mah-behzodah. the gematric value is 116 with an alternate value of 110. the enochian is: 60 your magick circle the first task of the magician in every ceremony is therefore to tender his circle absolutely impregnable. aleister crowley, magick in theory and practice at all times complete the circle of the placebefore cammencing ara invokation. the hermetic order of the golden dawn the ritual of the pentagram a typical magick circle is shown in figure 4. the four triangles outside the circle represent the four watchtowers. when conducting magical operations on the watchtowers, sit or stand in a green circle (in general, green is appropraite for most operations. however, the color to use should correspond with the magical operation in which it is used) and face the appropriate triangle as

tions. successful construction of a psychic circie will allow you to conduct your magical operations anywhere and at any time. whether you use a physical or mental circle, it must be properly consecrated before any operation. this includes an appropriate banishing ritual. in enochian magick, you can use the banishing pentagram or hexagram rituals, or both. however, it is not enough to simply draw the pentagram or hexagram in the air. your physical actions must always be accompanied by appropriate mental activities. one of the most effective mental methods of consecrating a circle is to imagine a powerful psychophysical force, like a mist, emanat ing from your body. let it swirl around the atmosphere of the drele. let it gradually forro a protective spherical shell or wall around you ata di

, the enochian magician, is that of your own holy guardian angel. an exercise for such an invocaron is presented later in this manual. 88 an enochian invoking ritual the following ritual has been adapted from the golden dawn's invocation ritual called the 'formula of opening by watchtower (i.e, regardie's watchtower ceremony. step 1. use your sword to perforan the appropriate banishing rituals of the pentagram and hexagram. the enochian pentagram and hexagram rituals are given later in this manual. step 2. enter your body of light. hold your wand before you. stand facing the watchtower of fire in the south. see fue radiate from your wand and say: behold, all the phantoms have vanished, arad i see that sacred and formless fire; the fire that llames and consumes the hidden depths of the univ

f this watchtower. feel the angels of the watchtower of fire rising up from within you. step 3. take your cup in your hand. turn toward the watchtower of water in the west. sprinkle some water and say, now therefore 1, a priest of fire, sprinkle lustral waters of the sea, and hear the wrath of waves upon the shore; the voice of water, now arad evermore. stand facing the watchtower of water. trace the pentagram of water 89 before you. trace a blue enochian letter q( 1 j) within it. face the letter and say, mph-arsl-gaiol (em-peh-heh ar-ess-el gah-ee-oh-leh) in the names arad letters of the great western quadrangle, 1 invoke you, angels of the watchtower of the west. then vibrate the great holy name of this watchtower. feel the angels of the watchtower of water ris ng up from within you. ste

within it. face the letter and say, oro-ibah-aozpi (oh-roh ee-bah aah-oh-zod-pee) in the names and letters of the great eastern quadrangle, 90 1 invoke you, angels of the watchtower of the east. then vibrate the great holy name of this watchtower. feel the angels of the watchtower of air rising up from within you. step 5. take your pentagram and turn to the watchtower of earth in the north. shake the pentagram three times and say, i stoop clown into a world of darkness wherein lies unknown depths and hades shroud in gloom, delighting in senseless images; a black ever-rolling abyss, a voice both mute and void. stand facing the watchtower of earth. trace the pentagram of earth before you. trace the enochian letter x) within it. face the letter and say, mor-dial-hktga (moh-ar dee-ah-leh heh-k

are three rows containing a total of 21 regions and 26 letters. the symbolism of the rose is as follows: 1. the inner three regions surrounding the central circle symbolize the active cosmic elements of water, air and fire which surround, and operate upan, the earth. 2. the second row of seven letters represents the seven sacred planets. 3. the third and outermost row of eleven regions represents the pentagram and hexagram united (5+6=11. 4. each region of letters represents a petal of the rose. using aik bkr (reference aik bkr and the aethyrs later in this manual) the petals/regions add to 3 (3+7+11 21=2+1=3, the number of rows in the rose. the rose is used to determine the sigils for the deities of the four watchtowers. begin with the first letter f the narre in the corresponding petal o

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

four ends of the large cross are inscribed the three alchemical symbols: mercury, sulphur, and salt. at the top of the cross, mercury is placed in the center, sulphur on the left, and salt on the right. upon the other ends of the cross the symbols have been inscribed in such an order as to conform to the esoteric tradition. also upon each arm, adjacent to the alchemical symbols, is the symbol of the pentagram. this five-pointed figure is a symbolic rep [75] resentation of the rosy cross itself: the victory of the quintessence over the four alchemical elements. the wheel at the top of each pentagram represents the quintessence; the small triangle on the left, with the point downward and a line parallel to the base, symbolizes earth; the triangle above, with a line parallel to the base but

of the rosy cross itself: the victory of the quintessence over the four alchemical elements. the wheel at the top of each pentagram represents the quintessence; the small triangle on the left, with the point downward and a line parallel to the base, symbolizes earth; the triangle above, with a line parallel to the base but with the point upward, represents air; the upper triangle on the right of the pentagram, with the point downward, symbolizes water; the lower small triangle on the right, with the point upward, represents fire. on the lower arm of the figure, below the large rose, is a hexagram. symbol of the macrocosm.composed of two interlaced triangles. at its points are inscribed the six planets, according to the ancient astrological tradition: at the bottom is the moon, at its righ

HINE P OVEN READY CHAOS

from which all acts of magic proceed. centering rituals also act to warm you up for the main event, as it were, the entry into a space where, for the moment, nothing is true, and everything is permitted. following the main object of a working, performing the centering rite again prepares you for moving back to the sphere of common consensus reality. rites such as the standard banishing ritual of the pentagram, or the iot s gnostic banishing combine gesture, speech, breathing and visualisation with different content, but following the same process- identification of the 4 cardinal directions plus the fifth point which represents union with spirit, chaos, or kia. such ritual acts produce changes in the atmosphere of the area they are worked in and with practice, these feelings automatically

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

point ofview, i should not waste my time in any controversy with or about them. at one time, i was always writing letters to the papers. now, the one thing needful appears to me to be to concentrate yourself upon the one thing of attaining to adeptship of some sort. olcott and others have said to me "why i am glad you see what i perceived. the question is how to expel the foe [i.e, an elemental. the pentagram used with the proper invocations &c &c, according to the rules of the 73 chacombe vicarage 30 december 1892 the letters 39 1 georges boulanger (1837-91, french general and minister of war, had headed a brief authoritarian movement which threatened to topple the third republic in 1889. he had recently died in exile in brussels. don't you publish something" i answer, it is all vanity

joins me in wishing you both a very happy new year and success in x:xxx [i.e, alchemy. i have been too busy to touch my chemicals yet. in haste. thealchemist of the golden dawn chacombe vicarage 14 october 1892 37 72 74 the a !chemist of the golden dawn quabalah, is potent to expel these creatures. they say also that the burning of fir cones drives them away, but i have never tried it. read about the pentagram and hexagram in eliphas levi. do you know any jew qabalist who would do it for you? it is a pity but you had belonged [the sense is 'that you do not belong] to our rosicrucian society [i.e, the golden dawn, in which all these things are taught. the t[heosophical] s[ociety] teaches very high things, but omits the practical details. in this, our order is ancillary to the t.s. however

s. gardner's subsequent unsatisfactory career in the g.d. is commemorated in my the magicians of the golden dawn. ayton was wrong in supposing that the g.d. had existed from time immemorial. it was a very recent (1888) foundation. the suggestion that gardner could now use his room 'for all sorts of experiences' implies that he could practise certain rituals, such as the lesser banishing ritual of the pentagram, without the participation of other adepts. this esoteric exercise is apparently not without its therapeutic effects. in 'suster's answer to howe, a hostile chapter contributed to israel regardie's what )iou should know about the colden dawn (falcon press, phoenix, arizona, usa, 1983, mr gerald suster wrote 'anyone who doubts this should try performing the lesser banishing ritual of

ISIS UNVEILED

the lion" angel of darkness, obey, and run away with this hoty [eurdaed] wattr. eagle in cfaaiu, obey thia aign, and retreat bdon the breath. moving aerpent, crawl at my feet, or be tortured by titii toured fire, and ev^kirate before this holy incense. let wato' return to water itbe elemental spirit of waterji let the fire bom, and the air drculate; let the earth return to earth by the tirtue o( the pentagram, which i* the homing star, and in the name of the tetiagnmmaton which is tiaced in the cen- ter of tt ciwm cf lighl anun" it is unnecessary to try the patience of the reader any longer, althou^ we might multiply examples. it must not be forgotten that we have quoted from the latest revision of the ritual, that of 1851-2. if we were to go back to the former one we should find a far mo

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

the earth (its pronunciation can be described thus: ahdoh- nye hah-ah-retz) when opening the divinatory process by the method to be described, this name should be softly intoned or vibrated so that one's mind may be exalted above temporal and mundane preoccupations. in this way it is tuned in, as it were, to the highest. furthermore, the element of earth is attributed to one of the five points of the pentagram, the geometrical figure always used in the sanctuary of the gnosis to invoke all elements. with the pentagram standing up on the two lower angles, the topmost point at the summit, then the lower left point represents the earth angle. the fundamental rule of invocation is 'move towards the angle to invoke. move away from the appropriate angle to banish. since we wish to invoke the ele

rst of all, however, take the small plastic cup or tumbler employed to shake the dice, and invert it near the top of form no. 1. trace a circle with your pen or pencil around the circumference of the cup, touching the paper. remove the cup, and you will find you have drawn a near perfect circle. now very carefully mark on the circumference of this circle five points corresponding to the points of the pentagram. you can either work this out mathematically, or with the aid of a compass or else the presiding genius 45 guess as best as you can. this circle marked by five points will ensure that while tracing the invoking earth pentagram, there will be no clumsy groping that might result in the drawing of a malformed geometrical figure. while drawing this figure from the uppermost point down to

e profane. to every planetary force in gcornancy, there is attributed a genius presiding over all matters covered by the definitions of that force. this genius is an earth elemental of considerable stature. his name is given in the following table, together with his sigil, a traditional word that merely means a signature. this sigil should be very deliberately and carefully drawn in the centre of the pentagram which has been traced. it should be visualized as clearly as is possible, while vibrating his name several times, either vocally or mentally. this places the whole divinatory process under divine guidance, and opens up specific pathways to the unconscious area which can act to provide an answer to the question. these basic facts must now be drawn together and amalgamated to provide f

would govern the nature of the question. 4. then decide upon the genius to be invoked. 5. write the above on the top of the blank to be used. 6. mark the five points around the circumference of the circle which has been traced with the aid of the plastic tumbler. 7. while making the invoking pentagram, vibrate the divine name ruling the element earth. 8. very carefully, draw within the centre of the pentagram the sigil of the genius. vibrate his name several times. 9. if you proceed by tracing the dots, concentrate on the question and repeat it many limes to distract the mind from counting. 10. if you use the pebbles or dice, similarly verbalize the question. 11. count sixteen lines of dots, or throw the pebbles or dice sixteen times. the mechanical part of the divination is over. 12. con

K AMBER THE BASICS OF MAGICK

energy sent either via the breath or from one of the chakras such as the solar plexus. sometimes in absent healing it is helpful to arrange a time for treatment in advance, asking your subject to be in a receptive state of mind and to sit back and close his eyes. the banishing ritual one of the most basic and useful ceremonial rituals of magick is called the *banishing ritual, or lesser ritual of the pentagram. a pentagram (or pentacle) is a five-pointed star with the point up. the banishing ritual is helpful in psychic protection and healing since it forms a protective barrier against malevolent forces. the psychic barrier it creates can be made to permit entry of desired (constructive) forces and the exclusion of negative ones. thus, the banishing ritual is an essential first step in alm

ier against malevolent forces. the psychic barrier it creates can be made to permit entry of desired (constructive) forces and the exclusion of negative ones. thus, the banishing ritual is an essential first step in almost any formal full magick ceremony. the ritual requires that you use a magical implement or "weapon, such as a ceremonial knife, wand, or simply point your index finger, to "draw" the pentagram in the air at each of the cardinal points (four directions. also, you will be chanting('vibrating) some hebrew names of god. holding your magical weapon and facing east, extend your arm out straight in front of you. in this ritual you the basics of magick get any book for free on: www.abika.com 29 will use the full sweep of your arm to draw the pentagram in the air. follow the descri

with your arm still extended in front of you, visualize a white line connecting around to the cardinal point. trace a similar pentagram with the appropriate words and following the same procedure: south- adonai tzaboath west- eh-ei-he north- agla. now complete the white line drawn back to the center of the eastern pentagram. note that the cardinal points must be followed in a clockwise order, and the pentagram must be drawn in the manner illustrated; to do otherwise would change the function of the ritual. the result of all this should be a large bright white pentagram visualized hanging in mid-air at each of the four directions, all tied together by a bright white line. you could now, for example, visualize the pentagrams moving out to the circumference of your home, thereby protecting al

hange the function of the ritual. the result of all this should be a large bright white pentagram visualized hanging in mid-air at each of the four directions, all tied together by a bright white line. you could now, for example, visualize the pentagrams moving out to the circumference of your home, thereby protecting all within. there is also a somewaht simplified version of this ritual in which the pentagram is traced only once overhead and then is energized with one of the four names, such as "eh-ei-he. oftentimes the simplified version is sufficient, but naturally the effect of the full version is more complete. one of the primary uses of this ritual is to ward off psychic attack- that is, when another is (consciously or unconsciously) attempting to harm you, cause sickness, accidents

KNOWLEDGE LECTURE ONE

phyte should consider a point as defined in mathematics having position, but no magnitude and let him or her take note of any important ideas which arise during this simple meditation. concentrating his or her mind on this point of meditation, let him or her endeavor to realize the immanence of the divine wisdom throughout nature, in all her aspects. vii. the qabalistic cross and lesser ritual of the pentagram [gm note: these rituals are extremely simple, and easy to memorize. these are the only rituals in golden aeon that i will expect players to know and be able to perform without prompts or a sheet. the rationale for this is that they are extremely common elements of rituals, and even normal activities and for the sake of grace, i'd like to see them performed without prompts. i'm not to

that they are extremely common elements of rituals, and even normal activities and for the sake of grace, i'd like to see them performed without prompts. i'm not too concerned with perfection or quality, as long as it "looks good- thelemites note that the traditional g.d. qabalistic cross does not include iao] introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. t

really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder, say ve-gedulah (and the glory) 6. place the two palms of the hands together upon the breast, and say le-olahm (forever) 7. fingers pointing up, say amen. 8. advance to the east, trace the pentagra

o the east of the universe. 9. turning to the south, the same, but say adonai 10. turning to the west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the circle, extend the arms in the form of a cross, and say: 13. before me raphael; 14. behind me gabriel; 15. on my right hand, michael; 16. on my left hand, auriel; 17. before me flames the pentagram, 18. and in the column shines the six-rayed star. 19-24. repeat 1 through 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or

h 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approxim

he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. ix. the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solom

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

ne messages none! power sound people on this site 42 other people are just browsing nikita fakename chat joe fakename chat giles fakename chat jessica fakename chat khem caigan chat andren hurry chat galactic humans we r this is you john fakename use real name- broadcast your thoughts- clear powered by envolve 49 people here new chat is it ok 2 use an online ouija boar clesser absorbing ritual of the pentagram of set by ozzion (xxxivaes) 1) visualize your shadow as it extends out from your feet by the candle source. concentrate and see it as it expands and connects with the surrounding darkness. imagine it seeping into the cracks in the floor and walls, melding down through the floor below. through the underworld to the earth's core. 2) floating above, see a black pulsing sphere. imagine i

eath on the back of your neck. say" behind me. beelzebub" 4) visualize the ground opening up into a bottomless pit. out jumps a great fierce wolf bearing it's snarling fangs. say" on my left. abbadon" 5) a gentle being steps into view (his looks are deceiving) he is the beautiful angel of hostility. say" on my right. belial" 6) throw your arms in the air with furious abandon! say" about me flames the pentagram of lucifer. prince of darkness" 7) wrap your arms around yourself in an embrace. say "within me burns the black flame of sr letter from a luciferean by rex monday since my last epistle to chaos international, i have received some correspondence from some readers who have sought further elucidation on the nature of my satanic philosophy. one question in particular, i found somewhat am

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

ionery as well as on the medallions that were created both by hand and by professional manufacturers. there were, in fact, many variations, depending on the skill of the renderers and on the means used to create the final product. while the satanic bible was being written, it was decided that a unique version of this symbol should be rendered to be identified exclusively with the church of satan. the pentagram was made geometrically precise, the two circles perfect, the hebrew characters were distorted to make them look more sharply serpentine, while the goat face was redrawn with particular attention paid to the eyes. this version was copyrighted by the church of satan. the original highly detailed artwork was first used to create altar plaques. this new version was then used on the cover

symbol of baphomet was used by the knights templar to represent satan. through the ages this symbol has been called by many different names. among these are: the goat of mendes, the goat of a thousand young, the black goat, the judas goat, and perhaps most appropriately, the scapegoat. baphomet represents the powers of darkness combined with the generative fertility of the goat. in its pure form the pentagram is shown encompassing the figure of a man in the five points of the star three points up, two points down symbolizing man s spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of the spiritual nature, the pentagram is inverted to perfectly accommodate the head of the goat its horns, representing duality

o as pylons, and larger get-togethers as conclaves. there is an annual international conclave.among other activities, setians gather for both rituals and psychodramas, viewed as the symbolic acting out of their goals and development. the primary emblem of the temple is a variant on the familiar inverted pentagram within a circle used by most modern satanist groups. setians refer to this symbol as the pentagram of set. at formal gatherings, members wear the pentagram as a medallion. different levels of initiation wear medallions of different colors: first degree( setian) white second degree( adept) red third degree( priest) black fourth degree( master of the temple) blue fifth degree( magus or maga) purple sixth degree( ipsissimus or ipsissima) gold the first three degrees are designated se

ate nineteenth century. many police officers ask what to look for during the search of the scene of suspected satanic activity. the answer is simple: look for evidence of a crime. a pentagram is no more criminally significant than a crucifix unless it corroborates a crime or a criminal conspiracy. if a victim s description of the location or the instruments of the crime includes a pentagram, then the pentagram would be evidence. but the same would be true if the description included a crucifix. in many cases of alleged satanic ritual abuse, investigation can find evidence that the claimed offenders are members only of mainstream churches and are often described as very religious. there is no way any one law enforcement officer can become knowledgeable about all the symbols and rituals of e

LIBER O

ame of the god vehemently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if that great voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. iv. i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows- the lesser ritual of the pentagram i. touching the forehead say ateh (unto thee, ii. touching the breast say malkuth (the kingdom, iii. touching the right shoulder, say ve-geburah (and the might, iv. touching the left shoulder, say ve-gedulah (and the glory, v. clasping the hands upon the breast, say le-olahm, amen (to th

vibrate) hvhy. vii. turning to the south, the same, but say ynda. viii. turning to the west, the same, but say hyha. ix. turning to the north, the same, but say alga (pronounce: ye-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel -379- xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of actives n\ a v\ n name: hyha (eheieh) o- i k' s i\ h n\ i g\ n* g i' b equi

b n\ a v\ n o- i name: ynda (adonai. k' s i\ h n\ i g n g the sign of 1= 10. advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1= 10) is particularly attributed to the element of earth, see 777 lines 10 and 32 bis. the lesser ritual of the hexagram. this ritual is to be performed after the "lesser ritual of the pentagram (i. stand upright, feet together, left arm at side, right across body, holding wand or other weapon upright in the median line. then face east and say (ii. i.n.r.i. yod, nun, resh, yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iaw (iii. extend the arms in the form of a cross, and say "the sign of osiris slain (see i

LIBER 777

typographic and chronological evidence this line was an addition in 777 revised. transcriber s endnotes 57 9 as noted above, this last is a fudge which was probably made necessary by someone miscopying the name of the intelligence of the intelligences of the moon so it no longer added to 3321. 10 the golden dawn lectures give a slightly different attribution of the fingers, based on the points of the pentagram, thus: the thumb to spirit, the index to water, the medius to fire, the third finger to earth and the little finger to air. 11 in the golden dawn diagram (in turn derived from a figure in plate xvi in tom. i of von rosenroth s kabbala denudata) from which col. cvi. was derived, the seven earths of col. civ. were also enclosed by the four seas. godwin refers the infernal rivers to the

LIBER ALEPH

the soul to choronzon. c liber aleph vel cxi 16 o de cultu (of training) ow, o my son, that thou mayst be well guarded against thy ghostly enemies, do thou work constantly by the means prescribed in our holy books. neglect never the fourfold adorations of the sun in his four stations, for thereby thou doest affirm thy place in nature and her harmonies. neglect not the performance of the ritual of the pentagram, and of the assumption of the form of hoor-pa-kraat. neglect not the daily miracle of the mass, either by the rite of the gnostic catholic church, or that of the phoenix. neglect not the performance of the mass of the holy ghost, as nature herself prompteth thee. travel also much in the empyrean in the body of light, seeking ever abodes more fiery and lucid. finally, exercise constan

he 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, but balanceth and perfecteth all. for his shin, that is the holy spirit, pervadeth these, and is immanent. thus in three operations is the pentagram formulated. but in the figure of that star these operations are not indicated, for the five lines of force connect not according to any of them; but five new operations are made possible; and these are the works proper to the perfected man. first, the work which lieth level, the vau with the h, is of he yang and the yin, and maketh one the human with the divine, as in the attainment

ly 107 dg de operibus stell microcosmi, quorum sunt quattuor majores (of works of the star of the microcosm, of which there are four greater) my son, behold now the virtue and mystery of the silver star! for of these four works not one leadeth to the crown, because tetragrammaton hath his root only in chokmah. so therefore the formula of the rosy cross availeth no more in the highest. now then in the pentagram are two lines that invoke spirit, though they lead not thereunto, and they are the works of h with h, and of yod with vau. of these twain the former is a work magical of the nature of music, and it draweth down the fire of the higher by seduction or bewitchment. and the latter is a work opposite thereunto, whose effect forumlateth itself by direct creation in the sphere of its purpos

s derived a separate mode of practical use, each after his kind; and it should be well for thine instruction if thou study upon hese my words, and found upon them a system. o my son, forget not therein the arcanum of their balance and proportion; for herein lieth the mystery of their holiness. o liber aleph vel cxi 108 dd de stella macrocosmi (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

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

LIBER CHANOKH

n the heptagram of the great seal. so also there are seven great angels formed thus: take the corner letter s, then the diagonal next to it ab, then the next diagonal ath, then the fourth diagonal, where is i with 8 21 (which indicates el, and we have the name. sabathiel liber lxxxiv 3 continuing the process, we get zedekiel madimiel semeliel nogahel corabiel levanael these names will be found in the pentagram and about it. these angels are the angels of the seven circles of heaven.5 these are but a few of the mysteries of this great seal sigillvm dei meth plate ii the symbolic representation of the universe 4 iii the shew-stone, a crystal which dee alleged to have been brought to him by angels, was then placed upon this table, and the principal result of the ceremonial skrying of sir edwa

LIBER CLXV A MASTER OF THE TEMPLE

sumed in thine essence. amen. liber clxv 155 however, on the day, the 12th of october, when he came actually to use his invocation (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay d

emed like a portal; but, keeping on, it presently rose, and by the time it was getting high in the heavens i perceived a fair city ahead. domes, minarets, etc. arriving there, i for the first time noticed i was dark skinned and clad in a loincloth. liber clxv 165 landing, i was surrounded with men in an eastern costume, arabs or turks i thought. one old man took me by the hand, i made the sign of the pentagram over him, but he smiled and said come along, it s all right, and led me along a street paved with cobbles, the houses of which overhung, till we reached a sort of a mosque. entering this he led me to the altar, which was supported by brackets from the wall, and above which was a beautiful stained window. at the sides were thin columns and sort of boxes, similar to theatre boxes. we k

LIBER COLLEGII SANCTI

ioner was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed

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

LIBER CXX

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

LIBER DCCCLX JOHN ST

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

o higher than minor adeptship though i have used higher formula in the course of my working. 1 [it is a verse paraphrase of cap. xxx of the book of the dead. t.s] liber dccclx 36 1.55. my pr.na is acting in a feverish manner; a mixture of fatigue and energy. this is not good: it probably comes from bolting that big lunch, and may mean that i must sleep to recover equilibrium. i will, however, use the pentagram ritual on my an.hata-cakra [the heart; a nervecentre in hindu mystical physiology..ed] and see if that steadies me (p.s..yes: instantly. notice, please, how in this condition of intense magical strain the most trifling things have a great influence. normally, i can eat anything in any quantity without the slightest effect of any sort; witness my expeditions and debauches; nothing ups

isturbed dreams about a quite imaginary relative of whom nobody for years had ever seen anything but his head, which he would poke out of a waterproof sheet. he was supposed to be an invalid. i am glad to say that i woke properly and got quite automatically on to the mantra. my prana, however, seems feverish and unbalanced. so i eat a biscuit or two and drink some water and will put it right with the pentagram ritual. done, but oh! how hard. sleep fights me as apollyon fought christian! but i will up and take him by the throat (see .tis 2.30. twelve minutes to do that little in) and look at the handwriting! liber dccclx 44 3.6. how excellent is pr.n.y.ma, a comfort to the soul! i did thirty-two cycles, easy and pleasant; could have gone on indefinitely. the muscles went rigid, practically

LIBER HHH

should be performed if it be possible in a place set apart and consecrated to the works of the magic of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough if thou cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practiced at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. liber hhh 6 then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole me

LIBER LVII

o that is no vain counsel of .st. john (1 john iv. 1 .try the spirits, whether they be of god. no mistake when .st. paul. 4 liber lviii claims the discernment of spirits to be a principal point of the armour of salvation (1 cor. xii. 10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin- laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king.s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga

and some other words, which we will neglect in this example, though we should not dare to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who 30 [published as sepher sephiroth in equinox i (8] 20 liber lviii absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one of them s

ows his head to the left, raises his right arm, and lowers his left, keeping the elbow and right angles, thus forming the letter l (also the swastika. the sign of the mourning of isis. 2nd. with erect head, raises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says. the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. on the qabalah 21 the sign of osiris risen. all give the sign of the cross, and say. l. v. x. then the sign of osiris risen, and say. lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew chara

g in this at all. taking a dozen clear identities, e.g. aima= bn, athbash disintergrates the whole show. there are useful ones, e.g. qma= illegible 26 liber lviii why athbash? why not abshath? or agrath? or any other of the possible combinations? about the only useful temurah is aiq bkr, given above. in this do we find a suggestive reasoning. for example, we find it in the attribution of \yhla to the pentagram which gives p [see .a note on genesis, equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. yes: but why

tion, and make their rosaries of this number of beads. 111 \yhla awh dja .he is one god [la, aleph, an ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning .as the lightning ligheneth out of the east even unto the west, so shall be the coming of the son of man..46 an allusion to the descent of shiva upon shakti in samadhi. the roman a shows the same through the shape of the pentagram, which it imitates. sa, ruin, destruction, sudden death. scil, of the personality in samadhi. lpa, thick darkness. cf. st. john of the cross, who describes these phenomena in great detail \oa, the hindu aum or om.47 llwhm, mad.the destruction of reason by illumination. hlwo, a holocaust. cf. sa. alp, the hidden wonder, a title of kether. 114. omd, a tear. the age of christian rosenkr

darkness. cf. st. john of the cross, who describes these phenomena in great detail \oa, the hindu aum or om.47 llwhm, mad.the destruction of reason by illumination. hlwo, a holocaust. cf. sa. alp, the hidden wonder, a title of kether. 114. omd, a tear. the age of christian rosenkreutz. 120 ]ms, samech, a prop. also ydswm, basis, foundation. 120= 1 2 3 4 5, and is thus a synthesis of the powers of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v. supra equinox, no. iii.48 i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.1249 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finit

htowers. and the pyramids drawn on each square in the golden dawn.s .book of the concourse of the forces. t.s] 53 [also arb .he created, second word of genesis. t.s] 54 [see the remarks on ob, od and aour in the introduction to levi.s rituel de haute magie. t.s] on the qabalah 37= 300. descending into the midst of hwhy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty, a name of god attributed to yesod. 325. a mystic number of mars. labxrb, the spirit of mars, and layparg, the intelligence of mars. 326. hwchy, jesus.see 300. 333. wznwrvj, see liber 418, 10th athyr. it is surprising that this large scale 3 should be so terrible a symbol of dispersion. there is doubtless a venerable arcanum here connoted, possi

systems of theology and all such toys; and being weary and anhungered and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. 63 [the reference appears to be to a passage in the 5th athyr. t.s] 64 [ps. xiv, 1. note that by gematria ya \yhla= 147= hwhy+ ynda+ hyha+ alga, the four divine names of the lesser ritual of the pentagram. t.s] 65 [the title of a high degree in certain masonic rites, immediately proceeding grand inspector general. sometimes called prince of the royal secret. t.s] 66 [another masonic term, generally denoting the highest degree or ruling council of a particular rite. t.s] 44 liber lviii it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may

LIBER MMCMXI NOTE ON GENESIS

g them, we find that the two central ones are am, the supernal mother; even as the number of letters had the dual symbol in their midst. now their numeration is 41, yielding by gematria lya= force: might: power: lawag, divine majesty: and blja= fecundity, all symbolic of the attributes of the dual polar force and mother. moreover, 4+ 1= 5= h, mother supernal once again.and in its geometric symbol the pentagram.the star of unconquered will. add the next two letters on either side, and we get e t d a c\ b y, or a concealed tetragrammaton. and this also reads \y, the great sea, ta, alpha and omega, or essence. add the next two, so that the six central letters are obtained; and we read hta\yh, which signifies \yh, swollen, extended, or expanded; and hence thou (i.e, god, ateh, the all) in exte

LIBER NU

nd indication of the nature of the result (ccxx. i. 58. 15. let the aspirant prepare a perfume of resinous woods and gums, according to his inspiration. this is the second practice of magick art (ccxx. i. 59. 16. let the aspirant prepare a pantacle, as follows. inscribe a circle within a pentagram, upon a ground square or of such other convenient shape as he may choose. let the circle be scarlet, the pentagram black, the ground royal blue studded with golden stars. within the circle, at its centre, shall be painted a sigil that shall be revealed to the aspirant by nuit herself. and this pantacle shall serve for a telesmatic image, or as an eidolon, or as a focus for the mind. this is the third practice of magick art (ccxx. i. 60. 17. let the aspirant find a lonely place, if possible a plac

LIBER O

akes for normal perception to return, the better* see illustration in equinox vol. i. no. 1 .blind force. or the thumb, the fingers being closed. the thumb symbolizes spirit, the forefinger the element of water [note added in the version of .liber o. in magick in theory and practice. see illustration in equinox vol. i. no. 1 .the silent watcher. liber o vel manvs et sagitta 6 iv 1. the rituals of the pentagram and hexagram must be committed to memory. they are as follows. the lesser ritual of the pentagram (i) touching the forehead, say ateh (unto thee (ii) touching the breast, say malkuth (the kingdom).8 (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen

h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla.9 (x) extending the arms in the form of a cross,10 say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the .qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. svb figvra vi. 7 the pentagrams of spirit invoking yt sa banishing equilibrium of actives, name: a h i h (eheieh. equili

name: a d n i (adonai. the sign of 1 =10: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (see illustration (the grade of 1 =10 is particularly attributed to the element of earth. see .777. lines 10 and 32 bis. svb figvra vi. 9 the lesser ritual of the hexagram this ritual is to be performed after the .lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right arm across body, holding the wand or other weapon upright in the median line. then face east, and say (ii) i. n. r. i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao (iii) extend the arms in the form of a cross, and say .the sign of osiris

vol. i, no 2, pp. 31-89. liber o vel manvs et sagitta 16 the signs of the grades 1. earth: the god set fighting 2. air: the god shu supporting the sky. 3. water: the goddess auramoth 4. fire: the goddess thoum-aesh- neith 5, 6. spirit: the rending and closing of the veil 7-10. the l.v.x. signs. 7+ osiris slain.the cross. 8. l isis mourning.the svastika. 9. v typhon.the trident. 10. x osiris risen.the pentagram. svb figvra vi. 17 transcriber.s notes. this is based mostly on the edition of .liber o. published in equinox i (2. references to other works published in the equinox have thus been changed from relative to absolute. footnotes are from the equinox publication, with the exception of those in square brackets which give translations, and two notes by c rowley from mtp as indicated. endn

) of a hebrew phrase meaning .thou art might for ever, lord. some practitioners enunciate each letter distinctly rather than pronouncing it as a bisyllable. 10 you should turn back to the east thus completing the circle before doing this. svb figvra vi. 19 11 this is generally interpreted as: the active equilibrating pentagram with the name ahih and the sign of rending the veil to be given before the pentagram of air or fire, the passive equilibrating pentagram with the name agla and the sign of closing the veil to be given before the pentagram of earth or water. the g.d. ritual of the pentagram (as printed by regardie) states that .the saluting sign of the 5 =6 grade. rather than the portal signs should be used with the spirit pentagrams. this probably refers to the sign of osiris slain b

agla and the sign of closing the veil to be given before the pentagram of earth or water. the g.d. ritual of the pentagram (as printed by regardie) states that .the saluting sign of the 5 =6 grade. rather than the portal signs should be used with the spirit pentagrams. this probably refers to the sign of osiris slain but i am not totally sure about this. the g.d. also taught a .supreme ritual of the pentagram. the routine for which in each quarter runs as follows: make appropriate spirit pentagram while vibrating the tablet of union name (exarp, bitom, hcoma, nanta) corresponding to the quarter; trace wheel of spirit symbol in centre while vibrating ahih (actives) or agla (passives; give spirit sign; trace elemental pentagram while vibrating the 12-letter name from the appropriate element

LIBER V

e complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that radiateth from boleskine before him. 4. let him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! 7. let him make the sign called puella, standing with his feet together, head bowed, his left hand shielding the muladhara cakkra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the sout

hand shielding the muladhara cakkra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the south and face outward. 9. let him trace the averse pentagram that invoketh fire (leo. 10. let him point his wand to the centre of the pentagram, and cry, hadit! 11. let him give the sign puer, standing with feet together, and head erect. let his right hand (the thumb extended at right angles to the fingers) be raised, the forearm vertical at a right angle with the upper arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forwards and the fingers clenched, rest at the j

ght angle with the upper arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forwards and the fingers clenched, rest at the junction of the thighs (attitude of the gods mentu, khem, etc. 12. let him proceed as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pe

e feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth eac

LIBER V VEL REGULI

e complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that radiateth from boleskine before him. 4. let him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! e 7. let him make the sign called puella, standing with his feet together, head bowed, his left hand shielding the muladhara cakra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the sou

hand shielding the muladhara cakra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the south, and face outward. 9. let him trace the averse pentagram that invoketh fire (leo. 10. let him point his wand to the centre of the pentagram, and cry hadit! i 11. let him give the sign puer, standing with feet together and head erect. let his right hand (the thumb extended at right angles to the fingers) be raised,2 the 6 liber v vel reguli forearm vertical at a right angle with the upper arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forwards, and the fingers

t angle with the upper arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forwards, and the fingers clenched, rest at the junction of the thighs (attitudes of the gods mentu, khem, etc. 12. let him proceed as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry therion! i 14. let him give the sign called vir, the feet being together. the hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in the west the averse p

e feet being together. the hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! i 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii).4 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth

dnotes to the blue brick) might also be taken as an argument for it being this .x. posture. however the figure in book 4 part ii apparently referred to (cap. iii, a .design suitable for top of altar) is from the title page of tom. i of fludd.s utriusque cosmi. historia and shows a different posture; the feet, hands, and top of the head mark the points of an upright pentagram centred at the groin (the pentagram being the star of the microcosm; the total design is intended to illustrate the harmony of microcosm and macrocosm; it is not captioned as the microcosm of vitruvius but the text might lead the casual reader to infer that it is that figure. in one of crowley.s ms. notebooks in the warburg, a copy of the fludd figure has been pasted in with the words .ego sum quoque. written around it

LIBER XXV THE STAR RUBY

gick has gwhisper babalon. h] liber xxv, the star ruby 2 go round to the south and repeat; but bellow .10 completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with these words with the signs of n.o.x.11 extend the arms in the form of a tau, and say low but clear .12 repeat the cross qabalistic, as above, and end as thou didst begin* 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a a .13 [this ritual formed chapter ke (25) of the book of lies. a slightly revised version appeared in appendix vi of magick in theory and practice. variations in the mtp version are recorded i

LUCIFERIAN SORCERY

d south, representing leviathan and shaitan, the force reversed of lucifer. holding athame, trace the averse pentagram and focus: the black of night from which i have dwelled longs for a return to the dawn, from which i shall cast my eyes upon through the shadow. let the opposites be joined as the twilight reverses into dawn. 28 form an averse pentagram, feeling the flames burn from the source of the pentagram. examine its essence and what it means to you, this is the source of witches sabbat empowerment through the arcana of self. let the four princes of the qlippoth bless my emergence from darkness to light, the journey to al dajjal, my center of being. facing west: leviathan master of the self from the depths of the oceans, your secrets shall walk with me always. i am holding the flame

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

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

together by their common admiration for the transcendent genius of their teacher. edouard schure, in his pythagoras and the delphic mysteries, relates the following incident as illustrative of the bond of fellowship uniting the members of the pythagorean school "one of them who had fallen upon sickness and poverty was kindly taken in by an innkeeper. before dying he traced a few mysterious signs (the pentagram, no doubt) on the door of the inn and said to the host 'do not be uneasy, one of my brothers will pay my debts' a year afterwards, as a stranger was passing by this inn he saw the signs and said to the host 'i am a pythagorean; one of my brothers died here; tell me what i owe you on his account" frank c. higgins, 32, gives an excellent compendium of the pythagorean tenets in the foll

vulcan, bacchus, and urania (one of the muses. the triad represents the primary colors and the major planets, while the tetrad represents the secondary colors and the minor planets. from the first triangle come forth the seven spirits, symbolized by a triangle and a square. these together form the masonic apron. the pentad--5--is the union of an odd and an even number (3 and 2. among the greeks, the pentagram was a sacred symbol of light, health, and vitality. it also symbolized the fifth element--ether--because it is free from the disturbances of the four lower elements. it is called equilibrium, because it divides the perfect number 10 into two equal parts. the pentad is symbolic of nature, for, when multiplied by itself it returns into itself, just as grains of wheat, starting in the f

the crowned heads of europe requested the privilege of beholding it. stones of such nature were held in the highest esteem among primitive peoples and even today exert a wide influence upon the religiously-minded. click to enlarge the pythagorean signet ring. from cartari's imagini degli dei degli antichi. the number five was peculiarly associated by the pythagoreans with the art of healing, and the pentagram, or five-pointed star, was to them the symbol of health. the above figure represents a magical ring set with a talismanic gem bearing the pentalpha, or star formed by five different positions of the greek alpha. on this subject mackey writes "the disciples of pythagoras, who were indeed its real inventors, placed within each of its interior angles one of the letters of the greek word

spirit shall answer 'yes"'then i pray thee give and confirm thy character unto me whereby i may call thee at all times, and also swear unto me this oath and i will religiously keep my vow and covenant unto almighty god and will courteously receive thee at all times where thou dost appear unto me "license to depart"'forasmuch as thou comest in peace and quietness and hath answered click to enlarge the pentagram. from levi's transcendental magic. the pentagram. the pentagram is the figure of the microcosm--the magical formula of man. it is the one rising out of the four--the human soul rising from the bondage of the animal nature. it is the true light--the "star of the morning" it marks the location of five mysterious centers of force, the awakening of which is the supreme secret of white ma

ifuge, prince of demons, that each year i will bring unto him a human soul to do with as it may please him, and in return lucifuge promises to bestow upon me the treasures of the earth and fulfil my every desire for the length of my natural life. if i fail to bring him each year the offering specified above, then my own soul shall be forfeit to him. signed [invocant signs pact with his own blood] the pentagram in symbolism, an inverted figure always signifies a perverted power. the average person does not even suspect the occult properties of emblematic pentacles. on this subject the great paracelsus has written "no doubt many will scoff at the seals, their characters and their uses, which are described in these books, because it seems incredible to them that metals and characters which ar

he hierograms so that they typify the occult fact that he himself is distorting the principles for which the symbols stand. black magic is not a fundamental art; it is the misuse of an art. therefore it has no symbols of its own. it merely takes the emblematic figures of white magic, and by inverting and reversing them signifies that it is left-handed. a good instance of this practice is found in the pentagram, or five-pointed star, made of five connected lines. this figure is the time-honored symbol of the magical arts, and signifies the five properties of the great magical agent, the five senses of man, the five elements of nature, the five extremities of the human body. by means of the pentagram within his own soul, man not only may master and govern all creatures inferior to himself, b

figure is the time-honored symbol of the magical arts, and signifies the five properties of the great magical agent, the five senses of man, the five elements of nature, the five extremities of the human body. by means of the pentagram within his own soul, man not only may master and govern all creatures inferior to himself, but may demand consideration at the hands of those superior to himself. the pentagram is used extensively in black magic, but when so used its form always differs in one of three ways: the star may be broken at one point by not permitting the converging lines to touch; it may be inverted by having one point down and two up; or it may be distorted by having the points of varying lengths. when used in black magic, the pentagram is called the "sign of the cloven hoof" or

MASTERING WITCHCRAFT

lignum aloes, one part powdered alum, and five drops of cedarwood oil. then take some of your talisman paper, and from it cut three four-inch squares. exorcise these with fire and water. then, with your pen and ink of art, draw the following five-pointed star on the first of them (see illustration) you will see that it is a more complex version of the one in your workbook and is sometimes called the pentagram of solomon. having drawn the figure as carefully as you can- it will probably be easier if you rule it in lightly in pencil first, using a pair of compasses to construct the circle- proceed to fill in the magical symbols and words, starting at the top point, working around clockwise and finishing with the centre. as you write each magical word, chant it deliberately out loud in combi

ke your second piece of parchment and draw on it the six-pointed star, or hexagram of solomon, as in the illustration, inscribing the t-shaped cross in the centre last. this cross, referred to by witches of the last century as the triple tau of the arch mosms, is a variant of your triple sealing cross- pentacle of protection, comprising, 1. the secret seal of solomon 2. the hexagram of solomon 3. the pentagram of solomon- combined with the hexagram and the six minor taus, it is regarded by witches as an extraordinarily powerful talisman of protection. when the ink has dried, retrace the inverted triangle [upside down traingle] with salt water from your cup, chanting these words "so therefore he who would govern the works of fire must first asperge with lustral water of the loud resounding

und be all demons and powers of adversity from the north, south, east, and west! bound, bound, bound be all ill-wishers and those that practise violence against the bearer of this! bound, bound, bound shall be all; bound and sealed from n [witchname, son of m [parent] and l [parent. bound and held subject to his will. having completed all three designs, sandwich the last, the secret seal, between the pentagram and hexagram, which should be facing outwards with their stars visible. then, with exorcised needle and red thread, sew neatly around the four edges to combine all three papers into a permanent packet. over this you must then chant the following words as you hold it in the incense smoke, the tip of your athame blade pressed against it: o pentacle of power, be thou fortress and defenc

one, and rewrite that of the attacker instead. the doll will be impregnated with the maker's magnetism, so it in turn makes an excellent object link with him! name it thrice with his name, asperging and fumigating it as you do so; then recite your countercharm "three blows hast thou dealt by evil heart, evil eye, and evil tongue; these same three blows by thine own reward, etc" again banish with the pentagram. if it is a clay image, finish by breaking it in little pieces, crushing the pieces up into dust and flushing the dust down the toilet or burying it in the earth. if it is wax or cloth, simply incinerate it, and again flush the residue away or bury it deep in the earth. should the imagined aggressor indeed have tried to cast the spell, the countercharm will cause it to rebound with u

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

se chief is moses (let us not forget that it is solomon who speaks. eliphaz levi) they have for adversaries the wicked ones who obey nahema, the demon of impurity. the wicked are symbolized by the five accursed nations whom joshua was to destroy. joshua, or jehoshua the saviour, is a symbol of the messiach. book two page 125 his name is composed of the letters of the divine tetragram changed into the pentagram by the addition of the letter schin (see figure 94. each letter of this pentagram represents a power of good attacked by the five accursed nations. for the real history of the people of god is the allegorical legend of humanity. the five accursed nations are: 1. the amalekites or aggressors; 2. the geburim or violent ones; 3. the raphaim or cowards; 4. the nephilim or voluptuous ones

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

altese crosses black; the five exterior triangles of the hexagram where te, tra, gram, ma, ton, is written, are filled in with bright yellow; the t cross in centre is red, with the three little squares therein in black. the lower exterior triangle, where the sigil is drawn in black, is left white. the words tetragrammaton and tau are in black letters; and agla with alpha and omega in red letters) the pentagram of solomon. this is the form of pentagram of solomon, the figure whereof is to be made in sol or luna (gold or silver, and worn upon thy breast; having the seal of the spirit required upon the other side thereof. it is to preserve thee from danger, and also to command the spirits by (colours- circle and pentagram outlined in black. names and sigils within pentagram black also. tetrag

rcle: halliza- and appear in human shape: bellator (or ballaton- and speak unto us audibly in our mother-tongue: bellonoy (or bellony- and show, and discover unto us all treasure that thou knowest of, or that is in thy keeping, and deliver it unto us quietly: hallii. hra- and answer all such questions as we may demand without any defect now at this time. 37 evidently meaning both the hexagram and the pentagram of solomon (see figures 105 and 156) an explanation of solomon s triangle anephezeton.-thou great god of all the heavenly host: primeumaton- thou who art the first and last, let all spirits be subject unto us, and let the spirit be bound in this triangle, which disturbs this place: michael- by thy holy angel michael, until i shall discharge him (here endeth this first book of the lem

MICHAEL FORD WITCHMOON

cular example displays my reasoning for this: several years ago, when we were in fact diving 'head first' into these theories, i had a sigil constructed which was based on the romanian varcolaci vampires, an astral wraith which took form flying towards the full moon on certain nights. the sigil involves an inverted pentagram within the center, thus invoking a 'sinister' reaction from most people. the pentagram is not by any means meant as either 'satanic' or 'evil, however to merely invoke the essence of inverse, or choronzonic rites which involve a semblance of the death posture in order to reach the heart of it's being. this sigil is a representation of night side, shadow or lunar forces. these forces are actively a part of the individual subconscious and compose most of the matter of th

erse pentagram that the magickian truly evolves. the union of the two varcolaci represents them as the doors of the gate of the abyss, the entry to the astral plane of knowledge as well as the qliphoth, being the astral abode of vampires and other spirits. the bat like wings of the varcolaci represent the powers of astral flight and the nightside current which exists through their waves of sight. the pentagram itself is the symbol of reverse entry via the death posture, in which initiation of the witch is accomplished. the 32 32 pentagram is the key to the abyss and the shadow spectrums of the mind. the varcolaci sigil was received via trance by blood moon asuar (10, after a careful description from the author of what he received via the astral plane. this was received and consecrated in 1

e individual to distinguish lucid dreams from events involving the astral body. you will find perhaps- as i have- that when truly operating on the astral/dream plane, when waking occurs, you will feel a wild jerk back into your body. one should prepare for the dream by lighting the candle and focusing intensely upon the varcolaci sigil. as you are lying down, relaxed, feel yourself begin to enter the pentagram. feel the wind blow violently in your mind as you enter. you feel naked and alone. this is natural. a description follows based on one of my travels. detail is kept by actually recording the occurrence immediately after waking "once going through the sigil you will be in a dark plane with no obvious grass or ground. trees are twisted and it seems that at all times you are able to flo

athame-dagger, wand, sword and chalice would always be used. ceremonial training is the most demanding in the advanced study and practice of a warlock or witch. each weapon should be consecrated at the appropriate time. the sword is blessed by horus, or baphomet, the chalice by 54 54 hecate or the goddess of the sea (witch queen, the wand by babalon or another fire associated elemental or spirit, the pentagram by the green man, pan or the witches sabbat goat. remember success is based upon an intent focus of will and investment in belief. belief, desire and will are the power points of success in any working. the kangling is an instrument that may be implemented within your own temple. a kangling is a tibetan instrument in origin used to call the shades of the dead to feast on your astral

ve-gedulah (and the glory) facing the south, make the sign of the inverse pentagram, symbolizing the matter of the flesh and the psyche which allows the spirit god to emerge. baraqijal, allow the stars to align with my everlasting protection! may the dead hear my call! face now the altar: before me lucifer; behind me shaitan; on my right hand belial; on my left hand leviathan; for about me flames the pentagram, and in the column stands the seven-rayed star of babalonlilith! ii. the circle of the dead upon the altar a pre-created nganga should be with you (creation of ngangas involves the use of human and animal bones-called a fetish spirit-your blood, sigil, grave soil and snake skin. this nganga will contain active fetish spirits related to the dead. you will use items of the dead which m

the fleshing ground of manifestation. the combination of the two combined with a system of inspired belief and action represent a state of individual strength, granting access to the gates of the 93 current which is the vital source of thelema. in dogme et rituel- haute magie by eliphas levi, he describes his famous baphomet image as the following "the goat on the frontispiece carries the sign of the pentagram on the forehead, with one point at the top, a symbol of light, his two hands forming the sign of hermetism, the one pointing up to the white moon of chesed, the other pointing down to the black one of geburah. this sign expresses the perfect harmony of mercy with justice. his one arm is female, the other male like the ones of the androgen of khunrath, the attributes of which we had t

once again to your invocation. begin a mantra again which should be the same as the first mentioned one("i w'l ecom werewolf, focus with all concentration attainable upon the personal sigil, which you have consecrated in your blood. upon the climax of words and self congress the sigil should be destroyed by fire and a banishing by laughter performed. you may wish to perform a banishing ritual of the pentagram or hexagram, depending of course on personal preference. once the sigil is destroyed, toss the ashes into the wind and go forth in the web of dreams. you will begin noticing astral/dream transformations and huntings. others seeking lycanthropic desires will call or come to you on the night side. nightly exchanges of astral blood and sexual union in the form of the beast are not uncom

MICHAEL W FORD THE VAMPIRE GATE

stral blood of another you will return it to me and i will grow stronger. using the varcolaci astovidad sigil of the black order of the dragon, sit in the meditative position, close your eyes and visualize the varcolaci sigil until it is vivid in your mind. visualize now the sigil of the servitor you have created, holding it send it outward into the varcolaci-astovidad sigil through the center of the pentagram. you may use this servitor to see, project your consciousness through it and move towards your chosen victim. if it is around 3 am, they will be sleeping more than likely. if not, you will have to choose a cycle close to when they will be in deep sleep. send the servitor forth; recall it after a period of 15 minutes or so. allow the astral body of the servitor to flow back into you a

stars which are an eclipsing binary, which may explain some of the rapid color change. some writers have connected algol with the egyptian khu, or spirit. the khu is considered a shadow spirit which feeds on other shades of the dead. in reference to the writings and initiatory symbolism of michael w. ford, algol is the sigillized in one form as a chaos star with an averse pentagram in the center. the pentagram refers to the eye of set, timeless and divine, godlike and independent. the chaos star is destruction, change and power all of which emerges from the eye of shaitan, or set. it is this chaos which then brings order. algol is the mirror of the sorcerer, one who may enter and reside in the pulsing eye of blackened flame. arezura [avestan/pahlavi] arezurahe griva (arezura) in the bundah

MICHAEL WYNN THE SOUL TRAVELERS

ockwise until the first triangle of the hexagram is drawn. from there, beginning at the opposite side of venus (the point of the hexagram assigned to mars, the second triangle is drawn, also in a clockwise fashion. and, being an odor of venus, ideally the room should smell of rose. the spirits associated with the 7 planets are invoked and banished with the hexagram; for spirits of the 5 elements, the pentagram is used. satanists tend to draw the pentagrams up-side down, which is symbolic for the material elements being higher than the element of spirit, which often represents god (the light. it isn t uncommon for names of power, such as the names of god, arch-angels, and angels to be uttered while these symbols are drawn. like in the middle pillar ritual in chapter 2, these special names a

MICHAEL W FORD NOX UMBRA

ave that which walks the dream lands haunting and draining those sleeping and unawake. by my oath, signed in blood from which the sorcerous art is pledged, i do call the attendant of this mask andmy own famulus which shall reside within this very object of arte. by the sign of x do i mark thee- eyes which see beyond the veil, mouth of crystals and essence storing objects, horns of five which form the pentagram of the fallen seraphs, infernal flesh formed in fire, serpent skin of stealth and wisdom, blade of azrail's sunless domain, the very pleasures of the necromance- i summon thee unto this vessel, rest and grow strong within it, be as with my temple to hunt, protect and make flesh to that which i so desire "so it is done" phenomena- room grew colder, a shadow seemed to envelope us. adri

MORALS AND DOGMA

emy. in fact, a strong and determined will can, in a little while, attain complete independence; and we all possess that chemical instrument, the great and single athanor or furnace, which serves to separate the subtile from the gross, and the fixed from the volatile. this instrument, complete as the world, and accurate as the mathematics themselves, is designated by the sages under the emblem of the pentagram or star with five points, the absolute sign of human intelligence. the end and perfection of the great work is expressed, in alchemy, by a triangle surmounted by a cross: and the letter tau, the last of the sacred alphabet, has the same meaning. the "elementary fire" that comes primarily by attraction, is evidently electricity or the electric force, primarily developed as magnetism

MOTTA MARCELO THE COMMENTARIES OF AL

hath shut herself up, i seem to remember is the phrase. it appears (i don't remember the sanskrit) as if a dental t or d were inserted phallically to give us madar, mater, mother(?meter= measure. does the accent in mere conceal a lost dental? i suppose jung or freud has this all worked out in detail. i have thought this before, long ago, but can't get a satisfactory qabalah. 240 is a doubling of the pentagram, of course, and is a six fold of 40, the number of repressive 'sealed-up' law. by our r.o.t.a, mr is the sea swallowing the sun, and the insertion of a tau would help this in a certain formula of"he lives in the sun. but that would only boost the mother, which won't do, for she is the tomb, the eater of flesh, and there's no getting away from it. but apparently she is all right just

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

to it, and some will try to mislead you. you can protect yourself from this by taking a handful of salt and, walking in a clockwise direction, sprinkle the salt in a circle around the room all the while saying: let mischievous spirits touch me not< it's a good idea to work this protection ritual on a regular basis. the circle begins and ends at the doorway of the room. the sign of the elder gods the pentagram (five-pointed star) is another tool used by both witches and magicians to keep evil forces at bay. the more complicated forms of magic require the magician to create a cabalistic circle of protection- in which a pentagram is visualized at each of the cardinal points, joined one to the other by a fiery circle with the magician at its center. there is more to it than this, of course. t

ction- in which a pentagram is visualized at each of the cardinal points, joined one to the other by a fiery circle with the magician at its center. there is more to it than this, of course. the protection of the four archangels is requested, along with the visualization of the archangels and the elemental forces associated with them. in detail, i ll be explaining how to do it later in this book. the pentagram represents man- the five points being his head, two arms, and two legs. inverted it becomes the symbol of baphomet, the goat of a thousand young. now to understand what baphomet represents, i need to give you a little lesson on the knights templar, a debased christian sect that practiced occult rituals. king phillipe of france had them burnt at the stake in the 14th century for worsh

baphomet, the goat of a thousand young. now to understand what baphomet represents, i need to give you a little lesson on the knights templar, a debased christian sect that practiced occult rituals. king phillipe of france had them burnt at the stake in the 14th century for worshipping baphomet- an idol with the head and feet of a goat, the breasts of a woman, and the wings of an angel. inverted the pentagram becomes the symbol of baphomet- the five points being two horns, two ears, and the beard. so now you know! love and witchcraft love has always been a problem. witches and witchcraft have long been associated with the search for love. the warlock of medieval times, desiring to arouse love and passion in another, was required to make a figure of wax to represent the woman whose company

ood and positive around you. the flaming pentagram< perform the whole of the cabalistic cross ritual. with your left hand at your side, stretch out your right hand with the first and second fingers extended, to draw the sign of the elder gods (a pentagram) in the air before you. keep those two fingers together, and curl your thumb and your third and fourth fingers into the palm of your hand. draw the pentagram large, starting with your hand in the region of your left hip and sweeping smoothly upwards to the natural top limit. visualize the lines of the pentagram as white fire. when the pentagram is complete, draw back your hand and stab it through the middle with your outstretched fingers. speak the sacred name of power: yod he vau he. the sacred name is pronounced yod-heh-vav-heh. with yo

ng to arouse love and passion, was required to make a figure of wax to represent the woman whose company he desired above all else. positive magic is worked from the first quarter until a full moon, and black magic from the last quarter until a new moon< the knights templar was a debased christian sect that practiced occult rituals. it's a good idea to work a protection ritual on a regular basis. the pentagram (five-pointed star) is a tool used by both witches and magicians to keep evil forces at bay. the pentagram represents man- the five points being his head, two arms, and two legs. in reading these words you will learn many ancient secrets of the occult. the old grimoires were hand-written books of magic spells, invocations, herbal recipes, incantations and other magical lore. when wit

NECRONOMICON ALAZIF

es of time, hear my supplication (make the sign of caput draconis) o thou who art the gate and the way come forth come forth thy servant calleth thee (make the sign of kish) benatir! cararkau! dedos! yog-sothoth! come forth! come forth! i speak the words, i break thy bonds, the seal is cast aside, pass through the gate and enter the world i maketh thy mighty sign (make the sign of the voor) trace the pentagram of fire and say the incantation that causeth the great one to manifest before the gate: ye incantation zyweso, wecato, keoso, xunewe-rurom xeverator. menhatoy, zywethorosto zuy, zururogos yog-sothoth! orary ysgewot, homor athanatos nywe zumquros, ysechyroroseth xoneozebethoos azathoth! xono, zuwezet, quyhet kesos ysgeboth nyarlathotep; zuy rumoy quano duzy xeuerator, ysheto, thyym, q

ONYX TABLET OF SET

accountant. section 8.06. the temple of set may adopt, use, and at will alter a corporate seal. such a seal, if adopted, shall be affixed to all corporate instruments, but failure to affix it shall not affect the validity of any such instrument. article 9. insignia section 9.01. insignia of the temple of set shall consist of a pentagram, two points upraised, against a circular field. the edges of the pentagram shall not touch the circular field. section 9.02. the insignia described in section 9.01 may be used by any member of the temple of set in accordance with the provisions of this article, but it shall not be embellished with any other designs or have any other insignia superimposed upon it. section 9.03. insignia of the i shall be a silver pentagram, two points upraised, against a cir

ancestors of your ancestors and set, and that word took form as xepera, the self-created one, who gave unto the care of the first priesthood of set the great keys to the shining trapezoid that is the gate to the abyss, saying "herein lies the geometric inspiration for the existence of set, whose names shall be many in the aeons and ages to come. observe that it doth shape and define that which is the pentagram of set, which is itself our seal and the key to all beauty of proportion "even as the triangle and trihedron shall be as drugs to lure men-beasts to blind labor towards the worship of an apex of self-extinction, so we of the pentagram and the trapezoid author ever-unfolding memorials to the creative genius of man. think not that because the first sights before your opened eyes are th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

of the new age is that of eclecticism- if it works, use it! there are many other valuable and valid resources for our evolution, and in this time of "quickening, all are pertinent. but it is a personal and regular program of meditation that brings order to what otherwise might prove chaotic. such a program, combined with the simple magical exercises of "the middle pillar" and "banishing ritual of the pentagram, and the keeping of a journal will initiate your own journey to the light! i want to give special appreciation to the writers who have added important materials to this new edition, but i also want to give personal appreciation to israel regardie for having recognized in 1937 that the "time for secrecy" was over. the twentieth century is a time in which the knowledge of the past has

py of crowley's the holy crowley at that time. he asked me to doing so, i mught have a more conscious to the path of tav, the path of saturn, my "dance" with the inner blessedly unfolded ever since! my therapy with regardie ended occasionally in contact with each other. we maintained a correspondence for to be reticent regarding any discussion experiencing anxiety and an acute banishing ritual of the pentagram daily that time. the tide had turned, and in 1981, regardie gave me a gift paraphernalia and equipment which be sent as a gift to the warburg and future generations to appreciate also made a gft of his practical alchemical maintained an alchemical laboratory circle with his re-connection with the feelings and memories were stirred he had once remarked that the "giants" zealand reflec

o handle the complex initiatory rituals of the grades without proper preparation and guidance, can only end in failure. much the same is true of the complicated ceremonies described in the third volume. leave them severely alone until you have studied them sufficiently to know what you are doing. this may take considerable time. start off first with what is known as the lesser banishing ritual of the pentagram (p. 106, volume i. this is a simple procedure. follow the written instructions to the letter-literally, and then the ritual itself will present no difficulties. problems only arise when the student propels himself in to these activities without proper study and preparation. stay with this simple ritual until you become expert. then begin to practice what should be done with the imagi

e the topic until absolute perfection has been obtained, else you may be obliged to return and master it before you can proceed to more advanced matters. 4 the golden dawn then experiment with the simple rose-cross ritual (p. 46 of volume 111. though this ritual is described in a later volume than the two now under discussion, it could well be taken out of context and mastered at the same time as the pentagram ritual. this ritual of the rose-cross teaches the formulation of the symbol in the four corners of the room, as well as above and below the axis where you stand. it results in surrounding yourself with the traditional symbol. it will provide basic discipline in at least three important matters: 1. tracing geometrical figures with the hand. 2. imagining them clearly in your mind. 3. v

aching through aleister crowley's several volumes of the equinox, i still thrill inwardly with spiritual excitement as i glance through the volumes to be commented on. i can wish no less for the sincere student who is willing to devote time and effort to comprehending the nature of this magical system. the first two documents that should be thoroughly studied are the descriptions of the usages of the pentagram and hexagram. the language is unnecessarily archaic, and one of the aids to comprehension that i would suggest is this: after reading i t many, many times so as to be quite sure that the contents are understood, try to rewrite the instructions in simple every-day english. this is not as difficult as it sounds. the benefit to be derived from this is an increase in understanding far gr

tion. be friendly unto me, for 1 am the servant of the same your god, a true worshipper of the highest" this grade, referred to the veil paroketh, which separates the first and second orders, is intermediate between the purely elemental grades and the spiritual grade of adeptus minor. a crown to the four lower elements, this rite formulates above earth, air, water and fire, the uppermost point of the pentagram, revealing the administration of the light over and through the kingdom of the natural world. it con- u u u cerns itself with the recapitulation of the former grades, co-ordinating and equilibriating the elemental self which, symbolically sacrificed upon the mysticalaltar, is offered tothe service of the higher enius1. nt hat grade, eoo, aspiration to the divine is strongly stressed

d since they repeatedly recur under different guises through the stages of personal magical work undertaken after the adeptus minor grade, they should receive the benefit of prolonged brooding and meditation. three of the most important items of personal study to be accomplished while in the first or outer order, apart from the memorisation of the rudiments of the qabalah were (a) the practice of the pentagram ritual with the qabalistic <75> cross (b) tattwa vision, and (c) divination by geomancy and the simple tarot method described by waite in his key to the tarot. the pentagram ritual was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things" just as the neophyte ce

otes on the obligation. the ritual of the= grade. the manuscript, sigils from the rose. the minutum mundum. having made your copies of these and returned the originals you should study them in order to prepare to sit for the written examination. you must also arrange with the adept in whose charge you are,about your examination in the temple on the practical work "part two. receive the rituals of the pentagram and hexagram. copy and learn them. you can now sit for the written examination in these subjects and complete 'a' by arranging to be tested in your practical knowledge in the temple "part one. b. implements. receive the rituals of the lotus wand, rose cross, sword, and the elemental weapons. copy and return them. there is a written examination on the above subjects- that is on the co

REGARDIE TALISMANS

ent who has gone thus far, and has to some extent studied the technical procedures once used in this magical order, should have no difficulty understanding or applying the following instruction. after preparing the room in the way laid down for the consecration of lesser magical implements, supposing this to be an elemental talisman, first formulate towards the four quarters the supreme ritual of the pentagram as taught. then invoke the divine names turning towards the quarter of the element. let the adeptus then, being seated or standing before the tablet, and looking in the requisite direction of the force which he wishes to invoke, take several deep inspirations, close the eyes, and holding the breath, mentally pronounce the letters of the forces invoked. let this be done several times

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

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

. we shall state in the ritual after what manner this lucidity can be acquired. it is by means of this light that static visionaries place themselves in communication with all worlds, as so frequently occurred to swedenborg, who notwithstanding was imperfectly lucid, seeing that he did not distinguish reflections from rays, and often intermingled chimerical fancies with his most admirable dreams. the pentagram 25 we say dreams, because dream is the consequence of a natural and periodical ecstasy which we term sleep; to be in ecstasy is to sleep; magnetic somnambulism is a production and direction of ecstasy. the errors which occur therein are occasioned by reflections from the diaphane of waking persons, and, above all, of the magnetizer. dream is vision produced by the refraction of a ray

tary 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 physical soul of the four elements, is represented in magic, by the pentagram, placed at the head of this chapter. the elementary spirits are subservient to this sign when employed with underthe pentagram 27 standing, and by placing it in the circle or on the table of evocations, they can be rendered tractable, which is magically called their imprisonment. let us explain this marvel briefly. all created beings communicate with one another by signs, and all adh

ncreases in proportion to the emancipation of spirits, and those that are not overweighted by the chains of matter, recognize by intuition out of hand whether a sign is the expression of a real power or of a precipitate will. the intelligence of the wise man therefore gives value to his pantacle, as science gives weight to his will, and spirits comprehend this power immediately. thus, by means of the pentagram, spirits can be forced to appear in vision, whether in the waking or sleeping state, by themselves leading before our diaphane their reflection, which exists in the astral light, if they have lived, or a reflection analogous to their spiritual logos if they have not lived on earth. this explains all visions, and accounts for the dead invariably appearing to seers, either such as they

offers them incessant reminiscences of the forms that abound therein. this explains how it is that women of the highest virtue deceive the malignity of observers by equivocal resemblances. on the fruit of their marriage they impress frequently an image which has struck them in dream, and it is thus that the same physiognomies are perpetuated from generation to generation. the kabalistic usage of the pentagram can determine therefore the appearance of unborn children, and an initiated woman might endow her son with the characteristics of nero or achilles, with those of louis xiv or napoleon. we shall indicate the method in our ritual. the pentagram is called in kabalah the sign of the microcosm, that sign so exalted by goethe in the beautiful monologue of faust: ah, how do all my senses le

e the truth of the wise man's words: the world of spirits is not closed! thy sense is obtuse, thy heart is dead! arise! bathe, o adept of science, thy breast, still enveloped by an earthly veil, in the splendours of the dawning day (faust, part i. sc. i) on 24 july in the year 1854, the author of this book, eliphas levi, made an 28 the doctrine of transcendental magic experiment of evocation with the pentagram, after due preparation according to all the ceremonies indicated in the thirteenth chapter of the ritual. the success of this experiment, details of which, as regards its principles, will be found in the corresponding chapter of the present doctrinal part, establishes a new pathological fact, which men of true science will admit without difficulty. the experience, repeated even to a

apter of the present doctrinal part, establishes a new pathological fact, which men of true science will admit without difficulty. the experience, repeated even to a third time, gave results truly extraordinary, but positive and unmixed with hallucination. we invite sceptics to make a conscientious and intelligent trial on their own part before shrugging their shoulders and smiling. the figure of the pentagram, completed in accordance with science and used by the author in his experiment, is that which is found at the head of this chapter, and it is more perfect than any in the keys of solomon or in the magical calendars of tycho brahe and duchentau. we must remark, however, that the use of the pentagram is most dangerous for operators who are not in possession of its complete and perfect

ssed all other initiates in his unaided practical success, affirms that every magical figure and every kabalistic sign of the pantacles which compel spirits, may be reduced to two, which are the synthesis of all the others; these are the sign of the macrocosm or the seal of solomon, the form of which we have given already, and that of the microcosm, more potent even than the first that is to say, the pentagram, of which he provides a most minute description in his occult philosophy. if it be asked how a sign can exercise so much power over spirits, we inquire in return why the whole christian world bows down before that sign of the cross? the sign is nothing by itself, and has no force apart from the doctrine of which it is the summary and the logos. now, a sign which summarizes, in their

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

nce. the christ-initiator of modern times came to form new priests and new kings by science and, above all, by charity. the ancient magi were priests and kings, and the saviour's advent was proclaimed to them by a star. this star was the magical pentagram, having a sacred letter at each point. it is the symbol of intelligence which rules by unity of force over the four elementary potencies; it is the pentagram of the magi, the blazing star of the children of hiram, the prototype of equilibrated light. towards each of its points a beam of light ascends, and from each a beam goes forth; it represents the grand and supreme athanor of nature, which is the body of man. the magnetic influence issues in two rays from the head, from either hand and either foot. the positive ray is balanced by the

sture may assimilate and give forth alternately what we are accustomed to call the fluid, and the magnetizer will himself be warned of the result of his intention by an alternative sensation of warmth and cold in the hand, or in both hands when both are being used, which sensation the subject should experience at the same time, but in a contrary sense, that is, with a wholly opposite alternative. the pentagram, or sign of the microcosmos, represents, among other magical mysteries, the double sympathy of the human extremities with, each other and with the circulation of the astral light in the human body. thus, when a man is represented in the star of the pentagram, as may be seen in the occult philosophy of agrippa, it should be observed that the head corresponds in masculine sympathy with

ith the right foot and in feminine sympathy with the left foot; that the right hand corresponds in the same way with the left hand and left foot, and reciprocally of the other hand. this must be borne in mind when making magnetic passes, if we seek to govern the whole organism and bind all members by their proper chains of analogy and natural sympathy. similar knowledge is required for the use of the pentagram in the conjuration of spirits, and in the evocation of forms errant in the astral light, vulgarly called necromancy, as we shall explain in the fifth chapter of this gritual h. but it is well to observe here that every action promotes a reaction, and that in magnetizing others, or influencing them magically, we establish between them and ourselves a current of contrary but analogous

ations, made use of those mystical combinations of divine names which we have reproduced in our gdoctrine h from the hebrew kabalists. the magic triangle of pagan theosophists was the celebrated abracadabra, to which they attributed extraordinary virtues and represented as follows: abracadabra abracadabr abracadab abracada abracad abraca abrac abra abr ab a this combination of letters is a key of the pentagram. the initial a is repeated five and reproduced thirty times, thus giving the elements and numbers of the two following figures: the isolated a represents the unity of the first principle, otherwise, the intellectual or active agent. a united to b represents the fertilization of the duad by the monad. r is the sign of the triad, because it represents hieroglyphically the emission whic

away with this holy water! work, winged bull, or revert to the earth, unless thou wilt that i should pierce thee with this sword! chained eagle, obey my sign, or fly before this breathing! writhing serpent, crawl at my feet, or be tortured by the sacred fire and give way before the perfumes that i burn in it! water, return to water; fire, burn; air, circulate; earth, revert to earth, by virtue of the pentagram, which is the morning star, and by the name of the tetragram, which is written in the center of the cross of light! amen. the sign of the cross adopted by christians does not belong to them exclusively. this also is kabalistic and represents the oppositions and tetradic equilibrium of the elements. we see by the occult versicle of the lord's prayer, which we have cited in our gdoctri

perated, is dangerous, or to say the least useless, for it disheartens will, as a consequence impedes liberty and tires the nervous system. 35 chapter v the blazing pentagram we proceed to the explanation and consecration of the sacred and mysterious pentagram. at this point, let the ignorant and superstitious close the book; they will either see nothing but darkness, or they will be scandalized. the pentagram, which in gnostic schools is called the blazing star, is the sign of intellectual omnipotence and autocracy. it is the star of the magi; it is the sign of the word made flesh; and, according to the direction of its points, this absolute magical symbol represents order or confusion, the divine lamb of ormuz and st. john, or the accursed goat of mendes. it is initiation or profanation;

autocracy. it is the star of the magi; it is the sign of the word made flesh; and, according to the direction of its points, this absolute magical symbol represents order or confusion, the divine lamb of ormuz and st. john, or the accursed goat of mendes. it is initiation or profanation; it is lucifer or vesper, the star of morning or evening. it is mary or lilith, victory or death, day or night. the pentagram with two points in the ascendant represents satan as the goat of the sabbath; when one point is in the ascendant, it is the sign of the saviour. the pentagram is the figure of the human body, having the four limbs and a single point representing the head. a human figure head downwards naturally represents a demon that is, intellectual subversion, disorder or madness. now, if magic be

ing the head. a human figure head downwards naturally represents a demon that is, intellectual subversion, disorder or madness. now, if magic be a reality, if occult science be really the true law of the three worlds, this absolute sign, this sign ancient as history and more ancient, should and does exercise an incalculable influence upon spirits set free from their material envelope. the sign of the pentagram is called the sign of the microcosm, and it represents what the kabalists of the book zohar term the microprosopus. the complete comprehension of the pentagram is the key of the two worlds. it is absolute philosophy and natural science. the sign of the pentagram should be composed of the seven metals, or at least traced in pure gold upon white marble. it may be also drawn with vermil

RUBY TABLET OF SET

influenced the writing in such a way as to symbolically give a specific message in the writing. these messages remain hidden except for those who can perceive and understand them. on the other side of the scale, if our writings are read by someone totally unfamiliar with occult symbolism, then the message can be totally lost, and the reader may never see it. symbolism can be visual (examples are the pentagram of set, pictures of the egyptian neters, etc, and verbal (the closing we use on our letters "xeper and remanifest, is a statement and reminder of our dedication to this formula, a way of developing and keeping the habit of xeper and remanifestation going strong. each word itself is a symbol (xeper, indulgence, thelema, etc, as is each neter (shu, tefnut, sekhmet, bast. a lot of princ

s to develop. stage viii- maturity: ego integrity versus despair (old age, in which one who has successfully weathered life can look back and see life as having value and significance. no one can escape their family or the effects of their family history. for the setian it is a fertile starting point for l.b.m. when first embarking upon the dark path. who hasn't had to finally explain to mom that the pentagram medallion was truly a lifelong commitment and not a matter open for negotiation "this is who i am, love me like this or i'm gone" but getting the family to accept us, provided the family has been supportive all along, isn't as hard as getting society to just be tolerant enough so we can go about our business of xepering, and quite incidentally, contributing significantly to the evolu

ate nineteenth century. many police officers ask what to look for during the search of the scene of suspected satanic activity. the answer is simple: look for evidence of a crime. a pentagram is no more criminally significant than a crucifix unless it corroborates a crime or a criminal conspiracy. if a victim's description of the location or the instruments of the crime includes a pentagram, then the pentagram would be evidence. but the same would be true if the description included a crucifix. in many cases of alleged satanic ritual abuse, investigation can find evidence that the claimed offenders are members only of mainstream churches and are often described as very religious. there is no way any one law enforcement officer can become knowledgeable about all the symbols and rituals of e

, and what do they mean? 76. what do you think are the differences (if any) between neters, magickal names, and telesmic images? 77. explain the "khu" and the "khabs" as discussed in the book of the law. 78. what is meant by a "black brother" 79. what similarities can be noted between azazel and set? 80. explain the egyptian principle of crossing. 81. in your own words, interpret the symbolism of the pentagram. 82. what is meant by the term "the temple in man" 83. what is "sex magick" and its value if any? 84. what is the kundalini? the fire snake? 85. what is meant by the "ordeal with the demon crowley" 86. what was the secret seal of the a.a, and what did it mean? 87. what is the abyss? 88. when does human peak performance occur? why? 89. in alchemy, the mundane transmutation of metals w

ars, you who speak in our name. know that this one needs no words spoken for him. hear the bell of his coming. he comes who speaks for himself. he comes who glories in his being, and is himself a daimon. make way, for he comes to work his will among you. h open the gate the guardian of the gate picks up the blue feather and says: hbehold the exacting feather of maat. with it is opened the gate of the pentagram, the gate to the subconscious wherein we work with our brother adept rick furgeson for the last time. h light the black flame light the black flame and place frankincense in the censor. as the smoke rises circle the black flame. the guardian of the flame says: hthe sacred flame is lit, the flame that is the incessant drive to life. let its fire burn into the netherworld, the roar of

n the forgotten places. h the shadow says the litany of self (in ancient texts it was the litany of "i have not: hi have lived in the company of set, and seen with his eyes. i have walked the singular path lit by the black flame. i have taken the left path with no certainty of what lay ahead. i have spoken with truth and clear judgment, calling upon maat. i beheld my subconscious in the angles of the pentagram. i sought the integration of self. i have cherished the love that was mine in this life. i have made xeper my word of power. its strength goes before me. i have honored the nine and the temple of set. h the celebrant gives the feather to the shadow saying: gthe weighing of life and love and works and soul is done. let our brother accept the rewards of his xeper. h graal ceremony done

nd from the ruins of the church of satan arose the gleaming towers of the temple of set. it was a curiously both long and short journey here, and we have lived not only to tell the tale but to enjoy and continue our fight. the golden dawn, the o.t.o, and the church of satan are but three organizations which opened the way for us and many more groups and individuals have contributed. you will find the pentagram of the greatest of these worn about your neck. footnotes 1. the magicians of the golden dawn, howe, e. 2. the degrees of initiation, m. aquino vi the ruby tablet of set 3. the magicians of the golden dawn, howe, e. 4. the eye in the triangle, regardie, i. 5. magick in theory and practice, crowley, a (9=[2] 6. letter to m. aquino vi from bill heidrick of the california o.t.o, march 8

he secret spheres and dark tunnels beyond the hidden gate, hear us, look upon us, and go with us on this journey. enfold us with the powers of darkness; let them become one with us as we are become one with the eternal set, whose seat is behind the constellation of the thigh. as we turn our eyes and ears within to seek our question and come to know our most exalted and sublime selves, arm us with the pentagram of set and the sceptre of tcham, and fortify us with the courage to stand before maat and look upon ourselves in her dark mirror. h gwe invoke and greet the presence of the great old ones who walk serene and primal in the undimensioned spaces between. appear in our midst, reveal yourselves unto us, and aid us in this work whereby we manifest that which is within us. h ghail nyarlatho

SABBATIC KABALA OF THE CROOKED PATH

ality of the awakened flesh of lord cain. this is possible through the modes and variation suggested by the tetragrammic formulae and its invitation to the sexual genii to seek the intimate congress known as succubia and incubus (p. 208-223) cell 5 being the letters of the 6th and 17th aat of the sacred alphabet. every star within is the seed of a star without this cell tells about the secrets of the pentagram and how it works as the cosmic unifier between the cosmomatrix. it continues the voyage started in the previous cell and discusses the optical path of mediation between the summoner and the summond. the union of the external and the internal shreds of gnosis that meets in the transmuted vessel. in this process, where the summoner becomes the summoned and the hunter the hunted the imp

system the rabbi of the mysteries was honoured with the title tzaddiquin. further this cell reflects the influence of aries, which in the tarot has been given the domain of the emperor. this explains the warrior like flavour of the cell and the solar influences of the cell. the formulae of zayin is captured in the formulae of the opposer as well as in its connection with the mercurial formulae of the pentagram as the cosmomatrix of transformation. the ram has found its expression in tz, the first sign of zodiacus who is the bringer of fire and light is essential to this riddle and as the five-fold symbol of the use of the senses. cell 7 being the aat of the 8th and 19th letter of the sacred alphabet this cell speaks of the union of all systems and the understanding of our belief through ma

SAPPHIRE TABLE OF SET MAIN

rior to the occurrence of setamorphosis would be destructive to the aeon of set and to the t s itself. we are still bound to exist in the ou, and the use of v formulae by iv intellects is still the most promising and necessary course of action. is there a formal title for the vi in the aeon of set? yes, although it has never been stated in print until now. it is that of rex vi and its insignia is the pentagram of set against yellow- the yellow sign. now, perhaps, you can see the terrible truth about a certain book on the t s reading list: it is a description of the vi state of mind. the puoriented existence is made most explicit in the first episode["the repairer of reputations; thereafter it is treated from peripheral aspects. are these things to be discussed with those who have not attai

SAPPHIRE TABLET OF SET

rior to the occurrence of setamorphosis would be destructive to the aeon of set and to the t s itself. we are still bound to exist in the ou, and the use of v formulae by iv intellects is still the most promising and necessary course of action. is there a formal title for the vi in the aeon of set? yes, although it has never been stated in print until now. it is that of rex vi and its insignia is the pentagram of set against yellow- the yellow sign. now, perhaps, you can see the terrible truth about a certain book on the t s reading list: it is a description of the vi state of mind. the puoriented existence is made most explicit in the first episode["the repairer of reputations; thereafter it is treated from peripheral aspects. are these things to be discussed with those who have not attai

SATANGEL

between god and humankind and lead the forces of heaven in their constant struggle with the infernal legions. they are the seven angels that stand before god in revelations. the koran of islam recognises four but names only two- jibril (gabri-el, and micha-el. these two also appear in masonic and psuedo-masonic occult lore, accompanied by rapha-el and uri-el, as are summoned in the lesser rite of the pentagram. these are the four guardian angels. the other three are traditionally chosen from remi-el, sari-el, ana-el, ragu-el, razi-el and metatron. metatron according to rabbinical texts he is really the greatest angel of all. in christian texts he is variously called prince of the divine face, angel of the covenant, king of angels, and the lesser tetragrammaton (yhvh, and is charged with th

gicians and witches of pagan europe, the hindu tantrics, or even the voodoun practitioner of modern new orleans. here follow a selection of well used tried and tested ritual formulae, drawn on the most part of those grimoire spoken of in the introduction, and supplimented by more modern works illustrating the evolution of what might be termed a goetic tradition of black magick. the lesser rite of the pentagram in the ceremonial magick of the western tradition, the archangels are commonly attributed to the influences of the planets, hours, and days, corresponding also to the sephiroth of the tree of life, their demonic counterparts corresponded to the reverse side of the quabalah, otherwise called the tree of death. most commonly they are evoked called in the formation of the circle in prep

aration for further work. in the sorcery of the grimoire, their names and seals are inscribed upon the floor about the circle. the purpose of such ritual will be discussed in further detail later in this book. for now, i give a simple form of such ritual. the arrangement and correspondence of the archangels may be recognised as that employed by the golden dawn in the lesser and greater rituals of the pentagram, upon which this is loosely based. it is also reflected as that given within many of the traditional grimoire, most notably faust s magia naturalis et innaturalis, as follows; 1) stand facing towards the east. make the sign of the cross, visualising it as formed from golden sunlight, saying; in thy hands is the kingdom, the power and the glory( the kingdom will come at the bottom of

the east. make the sign of the cross, visualising it as formed from golden sunlight, saying; in thy hands is the kingdom, the power and the glory( the kingdom will come at the bottom of the vertical, the power on the right, the glory on the left) 2) clasping your hands together as in prayer; for ever and ever, amen. 3) with the right arm straight, fingers extended as i blessing, draw the sign of the pentagram beginning and ending at the uppermost point visualising it as formed from golden sunlight. bringing the fingers down into its centre say; in the name of adonai i open the east. 4) repeat stage 3 whilst facing the south, west and finally the north. return to face the east. 5) open the arms wide so as to form a crucifix of the body, visualising the archangels in their respective quarte

donai i open the east. 4) repeat stage 3 whilst facing the south, west and finally the north. return to face the east. 5) open the arms wide so as to form a crucifix of the body, visualising the archangels in their respective quarters facing into the centre, in whatever form most suits you, saying; in the east, raphael in the west, gabriel in the south, michael in the north, uriel about me flames the pentagram behind me shines the six rayed star 6) finally, drawing the cruciform above your head say; above my head is the glory of god, in whose hands is the kingdom, the power and the glory, for ever and ever, amen. the rite of the bornless one the rite of the bornless one, otherwise translated as the headless one, has its origins in the sorcery of ancient egypt. it survived through obscure g

, and the forces of darkness generally. in training to use this ritual, the student may thus begin with anything from a vaguely dark mood upwards. i have also witnessed the use of this formula by several magicians at one time, all focussed on the illness of an individual, with the illness being defined as shells. it was effective enough; nstand erect, arms to the sides, right foot back. visualise the pentagram blazing in the third eye. nslowly draw in the breath. draw up the arms like two snakes, pointing fingers forward, hands level with the third eye. hold for a second. lunge forward suddenly, shouting; procul! o procul! este pofani! bahlasti! ompheda! in the name of the great and terrible one i declare that i have banished these shells to their habitations! finally, the gesture of silen

go outside of town under a clear sky, in a remote and secret place, and make a circle with a sword, and on it write with the sword the names of the figures that appear here [the figure shown is a double circlular band with a pentagram inscribed. the names carved on the ring are repeated, along with astrological signs, within the two bands. the position of the master is indicated in the centre of the pentagram, and the cardinal directions are marked outside the bands] when this has been inscribed, enter into it as is designated, and place the sword beneath your knees, and, facing south, recite this conjuration: i conjure you, all the demons inscribed on this ring- which you should have in your hand- by the father and the son and the holy spirit, and by almighty god, maker of heaven and ear

SATANIC BIBLE

l of baphomet was used by the knights templar to represent satan. through the ages this symbol has been called by many different names. among these are: the goat of mendes, the goat of a thousand young, the black goat, the judas goat, and perhaps the most appropriately, the scapegoat. baphomet represents the powers of darkness combined with the generative fertility of the goat. in its "pure" form the pentagram is shown encompassing the figure of a man in the five points of the star- three points up, two pointing down- symbolizing man's spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of spiritual nature, the pentagram is inverted to perfectly accomodate the head of the goat- its horns, representing duality

SATANICON

vil over god; evil over good. the real-life relationship endures through man and it may extend well beyond the underground hellscape: becoming common knowledge within our towns and cities; and into the homes, minds, dreams and apocalyptic beliefs of xians as we continue to propagate and empower evil, and work toward the re-creation of hell on earth! the most recognized symbol of the satanic arts, the pentagram represents evil man and the dark earth. the illustration above is representative of its magickal nature. it s the symbol of the five senses which feed the emotions; the earthly elements; evil and darkness; the essence of satan. the perversion of the pentagram is attributed to the false doctrines of spirituality (both xian and wiccan) which has reversed the position of the sacred symb

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

e most practitioners and religious scholars trace wicca to the 1950s and the books of gerald gardner, others disagree about the nature of his role. they believe that gardner adapted his claims about wicca from various other authors, religious historians, and even a prominent witch named dorothy clutterbuck, who was well know in england at the time. many neo-pagans, including wiccans, have adopted the pentagram as a symbol. this symbol consists of a circle with a five-pointed star inside, with the tips of the points touching the circle. it is widely believed that the pentagram is a satanic symbol, but it do witches carry brooms? a common image of witches, and one that is reflected every year by children in halloween costumes, is that they ride on broomsticks. while this is a stereotype, it

SYMBOLISM

influenced the writing in such a way as to symbolically give a specific message in the writing. these messages remain hidden except for those who can perceive and understand them. on the other side of the scale, if our writings are read by someone totally unfamiliar with occult symbolism, then the message can be totally lost, and the reader may never see it. symbolism can be visual (examples are the pentagram of set, pictures of the egyptian neters, etc, and verbal (the closing we use on our letters "xeper and remanifest, is a statement and reminder of our dedication to this formula, a way of developing and keeping the habit of xeper and remanifestation going strong. each word itself is a symbol (xeper, indulgence, thelema, etc, as is each neter (shu, tefnut, sekhmet, bast. a lot of princ

TECHNICIANS GUIDE TO THE LEFT HAND PATH

n to those areas of the chamber that need to be focused upon. outside of the chamber, the command to look can be used in drawing attention towards objects or areas that the adept desires focus upon. the question to be asked is what needs to be focused upon in the ritual chamber? the item of most particular interest as regards ritualization should be the inverted pentagram. the geometric design of the pentagram with its phi ratioed angles is the most direct means to influence the objective universe through the subjective. in essence, focus upon the pentagram creates a merging of the two lands (the objective/subjective universes. chapter 8 tuning and continuance: advanced magical technology chapter 9 patterns and magnitude patterns of energy are observed at several levels of magnitude- at th

can greatly enhance appropriate visual design in the ritual chamber. we know from neuronic tracing that angular motifs are processed within the higher functioning areas of the brain. angularism as found within the inverted pentagram used within the lhp is a central gate that needs to be exploited within the chamber area. a few notes about the inverted pentagram the inverted five point pentagram- the pentagram of set (the ancient egyptian war god of magic, initiation, the future) is a vital constituent within the ritual chamber. it is also the most important lhp talisman available to our senses psychologically, and to a great extent even physically, as it opens a direct neural signal to the cerbral cortex through its perfect use of angles. it has most often been associated to the ideas of

racteristic of the lhp approximations of ritualization versus most rhp approaches. of particular note is that we are not talking about science here, we are talking about understanding in accordance to the method in which the individual perceives his/her environment. this is what must be fully explored and understood in terms of the over riding principles that reflect this individuated perception. the pentagram is a symbol that is approximately five thousand years old and has its initial use in ancient egypt and mesopotamia, first as a potter mark, and in later egyptian dynasties as a mason s mark. symbolically, it was connected to the souls separate journey through the universe. gerald gardner (considered the founding father of modern wicca) utilized the inverted pentagram as representive

e thousand years old and has its initial use in ancient egypt and mesopotamia, first as a potter mark, and in later egyptian dynasties as a mason s mark. symbolically, it was connected to the souls separate journey through the universe. gerald gardner (considered the founding father of modern wicca) utilized the inverted pentagram as representive of the second degree of wicca. the gnostics called the pentagram the blazing star and related it to night time magic. pagan, druids, celts, pythagoreans, greeks and romans all used the pentagram- with one point or two points upward as various symbols of perfection, truth and magic. within the paradigm presented in this book, the pentagram in its inverted (two points up) position is restored to its original purity as a symbol of the separate soul j

ons of angular proportions (when created synthetically. particularly, tesla coils with their high voltage output, can have their resonant frequency tuned by altering the physical contact between the primary and secondary coils. they also produce a great deal of white noise, pour negative ions into the air (cleansing it, and you. electromagnetic resonance can be tuned to the angular proportions of the pentagram. this idea was the major concept behind my development of tonal angularity. that geometric configurations were not merely visual models of line and point. rather, that the true power of the angles lie in their proportional components and how they interacted with the psyche. therefore, geometric proportion is multi-formative and exists in various proportional mechanisms, thus impactin

TELESMATA AND FLASHING TABLETS

perform the consecration and the empowerment of the talisman during the correct planetary hour. rushed work gets rushed results. be patient, and you will derive maximum results. 7. talismans or magical symbols should be given a time limit. this time limit should be expressed in the consecration ceremony. when the time limit has expired, they should be carefully discharged and then destroyed. use the pentagram ritual- s.b.r.p. and the appropriate hexagram ritual according to the planetary or zodiacal nature. the above also includes a flashing tablet. warning: do not destroy a talisman without discharging it first. to throw a jupiter talisman in a fire is to cause severe torture to the forces employed in the talisman. these forces may later react upon you. 4 8. let the adept create a flashi

tained by the utilization of the schemhemphorasch. this will allow you to fine tune your operation. step 2 in general, hebrew names represent the offices of certain forces. enochian names and the tablets are a representation of a species or a more specific idea. hebrew may be employed without enochian, but seldom is enochian employed without hebrew. 5 step 3 first, formulate the supreme ritual of the pentagram as taught, toward the quarter or element you wish to attempt. step 4 next, invoke the divine names and turn toward the quarter of that element. step 5 standing in the direction and looking in the direction you wish to invoke, take several deep breaths, close the eyes and hold the breath, and mentally pronounce the letters of the force you wish to invoke. you may wish to formulate the

acted the force, formulate the letters several times as if you have breathed upon the flashing tablet. pronounce them out loud, in a vibratory manner. repeat the vibration several times, at least one time for each letter. step 7 make the rose cross over the flashing tablet. step 8 use any appropriate words around the talisman to be consecrated. make the invoking pentagram five times over it as if the pentagram were standing upon it. vibrate the letters of the triplicities involved with the suffix -al added. step 9 read any invocation required while tracing the proper sigils from the rose as you pronounce the names. always follow the hierarchy. step 10 the first portion of the operation is to initiate the work from yourself. the second is to attract the force in the atmosphere into the vort

TELESMATIC FIGURES

ation spread out into space. the whiteness should be brilliant. the sigils are drawn from the lettering of the rose upon the cross, and these are in trapt, which corresponds to the heart. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. 6 example: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter give the signs of the adeptus minor, say iao and lvx, making the symbol of the rose-cross as taught in the paper describing the rose-cross ritual. pass to the center of the room, and face east. then formulate before you in brilliant white flashings the letters of the name in the form of a cross

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

amidst the radiant sun background. as followers of egyptianism, it has long been assumed that the eye is that of osiris, the egyptian sun god, and/or of his son, horus. this is true, but there is much more. osiris, of course, was worshipped as the sun. albert pike, former sovereign grand commander, wrote "the sun..is the all-seeing eye in our lodges."2 pike goes on to say that "the blazing star (the pentagram deity) has been recognized as an emblem of omniscience, or the all-seeing eye, which to the ancients was the sun."3 the illuminati and their subordinates, the masons, honor the deity of countless names. yes, one of those names is osiris, with his son horus. but the illuminati deity is a concealed god who hides his true identity in a multitude of disguises and subterfuges. he is calle

wever, the explanation given is weak at best and seems geared to please the majority of astrologers who are active in the organization without giving away any real secrets. almost any knowledgeable student of the occult can see hidden meanings in these symbols far beyond the official explanation. symbols that beg for more esoteric (and accurate) explanation include the triangle inside the circle, the pentagram star, the torch and hand, the point within the circle and the stars. 388 codex magica hazelden, a company specializing in products related to alcoholics anonymous, offers such items as tie tacs and lapel pins, money clips, necklaces, and key chains. you can even get the "god's eye pendant" the hazelden catalog glowingly tells potential buyers "in times of trouble or joy, this preciou

gram and lightning bolt the spear is a symbol of long-standing repute in the pagan and ancient mystery religions. in the egyptian religion, it was called the arrow of re, or ra, the sun god, who was also called horus, son of osiris and his reincarnation, who had the allseeing eye. anton lavey, in his book satan speaks, notes that the sign of the spear is actually the inverted pentagram.4 in turn, the pentagram (the satanic five-pointed star, according to lavey represents "excalibur, the spear of destiny, wotan's spear point, the lightning bolt that created the protoplasm of life."5 the rosicrucians and the sign of an arrow moreover, the rosicrucian order seems to be somehow connected with both the legend of the spear and the priory of sion. d. c. yermak, writing in the axis of death- vatic

that, yes, lucifer is lord. satan is the true and only god. that is the essential doctrine of cabalism. magical signs of the jewish cabala 427 the star of david and the jewish utopia the symbol of the jewish six-pointed star, known as the seal of solomon and as the magen david, is the preeminent symbol of cabalism, but other symbols, signs, and marks also hold the interest of cabalists, including the pentagram or pentacle, the triangle, the circle, the sun, the obelisk, the yoni, and the diamond. it is believed by cabalistic rabbis that there are hidden codes and messages in the numbering of scriptural letters. it is also believed that by working the cabala, the earth may someday be renovated, rebuilt, perfected. this, say the rabbis, will result in a perfect jewish kingdom, or utopia on e

a stir. directed by paul wegener, der golem depicted the monster variously wearing either the five-pointed star with one point up (white magic) or two points up (satanic. also the six pointed star of david played a part in the film's plot as a jewish rabbi, rabbi low, using the secret word "aemact" brought life and breath into the artificial man. in der golem, rabbi low employs the magic word and the pentagram star to bring life to the creature. der golem's film crew used this drawing as a model. magical signs of the jewish cabala 437 438 codex magica this album was advertised in christian retailing magazine in february 2002, but me handsign of the person seems to be cabalistic. horror fiction novelist stephen king with his hands in exactly the same, familiar position as that of senator sc

tin wears has illuminist meaning. the x of osiris is prominent in the design as is the two triangles one pointing up, the other down inside a diamond. manly p. hall, 33o, informs us of the occult meaning of the pythagorean signet ring in his classic textbook, the secret teachings of all ages. albert pike, former sovereign grand commander of the scottish rite masons, wrote in morals and dogma that the pentagram (pentacle, cabalistic star) on this ring "carries with it the power of commanding the spirits" use it, he instructed, to "bind the demons of the air, the spirits of fire, the spectres of water, and the ghosts of the eartlt" note that the star atop the ring is encircled by the oroboros serpent. twenty-four ok sign of the divine king "annuit coeptus- he approves our undertaking. latin

ye made to yourselves. amos 5:26 every man and woman is a star. aleister crowley the book of the law f e w who are knowledgeable dispute the fact that for satanists, occultists and other illuminists, the symbol of the star has vast significance. whether five-pointed in shape, six-pointed, or in some other configuration, the star is a premier symbol of the devil. illuminists and witches claim that the pentagram, a five-pointed star with one point upward (ascendant) is useful for "white magic" rituals and spells. the inverted pentagram (five-pointed star) is widely used by hard-core satan worshippers. when the two points are aimed upward (ascendant, it is said to indicate "black magic" and to be the two horns of satan. no wonder that aleister crowley, the infamous, selfproclaimed "beast 666"

hard-core satan worshippers. when the two points are aimed upward (ascendant, it is said to indicate "black magic" and to be the two horns of satan. no wonder that aleister crowley, the infamous, selfproclaimed "beast 666" from great britain, once stated "every man and woman is a star" which, loosely interpreted, meant "every man and woman is a god."1 the star of initiation in the hindu religion, the pentagram is the "star of initiation" it is the caste-mark of 538 codex magica from left to right: pentagram, inverted pentagram, hexagram (star of david) and star of baphomet (goat of sabbath) the priests of siva, who dedicate it to the sun god by marking a black round dot inside the symbol of the star.2 the blazing star freemasons, because they venerate the sun and its rays, know the star em

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

st form of worship according to discoveries made by archaeologists, who have discovered drawings of the horned god (sathan) in caves of europe dating to prehistoric times. the following signs and symbols are among the most common expressions of satanism, both among individual satanists and those self-proclaimed high-priests and priestesses who have established small covens of 13 or fewer members: the pentagram: the traditional five-pointed star, most often shown within a circle. goat s head within a pentagram: the sigil of baphomet, the symbol for anton lavey s church of satan. number 666:the number of the beast in the book of revelation, considered by many christians to represent satan. upside-down cross: a mockery of jesus death on the cross. sometimes the cross is shown with broken arms

ure of humankind and directing this power toward the release of psychic or emotional energy. because christian churches, especially the roman catholic, are considered anathema to the prince of darkness, satanists use parodied versions of their rituals and symbols in their ceremonies. the cross is used, but it is worn or displayed with the long beam pointing downward. satanists may on occasion use the pentagram or five-pointed star, traditionally used by the practitioners of wicca or witchcraft, but as with the cross, it is inverted, resting upon a single point, rather than two. satanists insist that their parodying and inversion of other religions rites and symbols are not done strictly for purposes of blasphemy. it is their belief, they maintain, that such use appropriates the power inher

THE KEY TO THE MYSTERIES

sophia sagax" chapter iv arcanum arcanorum the great arcanum- that is to say, the unutterable and inexplicable secret- is the absolute knowledge of good and of evil "when you have eaten the fruit of this tree, you will be as the gods" said the serpent. illustration on page 285 described: this is a pentagram with point down and a white ring in the center. at the ends of the points are black disks. the pentagram itself is black. there are words in white on the disks, from the upper right, clockwise "despotisme, mensonce "neant "ignorance "absurdite. there are words in white in the points, same order "contre toute justice "contre toute verite "contre toute etre "contre toute science "contre toute raison. in the central ring in three lines "satan est la haine "if you eat of it, you will die" r

hagavata purana skandha viii, chaps. 5- 12) levi therefore means in this passage the exact contrary of what he pretends to mean. otherwise this "be good, and you will be happy" chapter would scarcely deserve the title "arcanum arcanorum- o.m> illustration on page 286 described: this is a pentagram with an upright isosceles triangle in the midst, lower angles touching the two lower inner angles of the pentagram. there are white disks touching the points from the outside. the pentagram is white and circumscribed by a nimbus having five white wedge-rays coming from the inner angles and opening at the outer edge of the nimbus. the white disks have each a thin nimbus without rays and the following words, clockwise from top "charite "mystere "sacrifice "providence "perfection. the points have th

d, and assimilate the one to the other. it is to cover the radiant countenance of osiris with the mask of typhon. it is to raise the sacred veil of isis; it is to profane the sanctuary. illustration on page 287 described: this is in shape exactly the same as the illustration on page 282, save that there are words in the five wedge rays and there is no triangle in the center. instead, the sides of the pentagram are extended as dotted lines to form an inverse pentagon. the white disks have the following text, clockwise from top "intelligence "progres "amour "sagesse "lumiere. the points have the following text, same order "dans ses rapports avec l' etre "dans ses rapports avec la science "dans ses rapports avec la justice "dans ses rapports avec la raison "dans ses rapports avec la verite. t

THE MAGICIAN S KABBALAH

h chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliography index chapter one; the tree of sapphires voices of the word, leaves of the light the kabbalah (a hebrew word meaning "handed down, or "oral tradition) is the term used to denote a general set of esoteric or mystical teachings originally held within judaism, but later promulgated to a wider audience in the 12th century onwards through centres of learning suc

ker proposes the following conceptual tetrad to match jungs four modes, which i feel can be usefully referred to the four worlds as they exist in the psyche (a) number (sensation) referred to assiyah (b) space (feeling) referred to yetzirah (c) logic (thinking) referred to briah (d) infinity (intuition) referred to atziluth. the fifth concept, that of information, can be seen (as the top point of the pentagram or the shin descending into yhvh) as the binding or redeeming concept and may be referred to the divine presence in each of the worlds in terms of communication, complexity, and meaning. information, in terms of coherence, organisation, or "a non-random pattern, is that which is resultant of the fact that, as r.a. wilson demonstrates "life is an ordering, selecting, coherencemaking p

he hand as the receptive malkuth on the tree. the symbolism of the hand is varied, but in this context can be seen as representing the transmission of divine grace between kether and malkuth. also see notes later referring to kaph and the wheel tarot card as attributed to kether. thv, is tau, the cross and synthesis in malkuth, but also symbolic in this diagram of spirit (the "crown, or kether of the pentagram) crucified in the four elements (comprising malkuth. th, by itself is tau, as described above. it also represents a boundary, which could be described as malkuth being the ultimate boundary of kether, or mark, in that malkuth is the visible aspect of kether. numerically, malkuth values 496, which totals to 19 (4+9+6, which totals to 10 (1+9, which can be broken down to 1 as well. thu

ayer" which states "thou art the power and the glory (veh gedulah, veh geburah. the section of the lord's prayer which states "thou art the kingdom, the power, and the glory" is related to the tree of life as; thou art "ateh" kether the kingdom "malkuth" malkuth the power "veh geburah" geburah and the glory "veh gedulah" chesed this statement is made in the lesser and greater banishing rituals of the pentagram, with an appropriate gesture pointing to the crown of the head, below the feet, and the left and right shoulders as the kabbalistic cross. the god-name of chesed, al means also "unto, towards, and again refers to the dynamic aspect of god, or the expansive force of the cosmos. chesed is the first and most active of the sephiroth below the abyss in that it is the explosion into manife

oss from this one might deduce that the kingdom begins symbolically and actually in the primal waters (and the kingdom of the conscious self is but an island in the sea of the unconscious) and completes as the cross of the four elements, traditionally earth, air, fire, water, in the manifest world about us. interestingly enough, the four elements and their crowning by spirit as the fifth (to make the pentagram, or redeem yhvh to yhshvh) are echoed in modern mathematical ideas such as the model used by rudy rucker (the four concepts of number, space, logic, infinity, and the fifth, information, and in quantum physics there is a similar four-fold system (electro-magnetism, weak force, strong force, and gravity. included within this concept of the kingdom is the process of transmitting inform

wever, in the sapphire temple sequence, it is best to begin with the abstract principle of the element, and then build up suitable personifications at a later stage. this avoids some of the dangers involved with working with personified energy when first beginning ritual work, the worst of which is attributing personal qualities to these archetypal forms. 5. geburah; the ritual of the incense and the pentagram pentagram; mchmsh; the pentagram initiates a separation and forges the link to on-high. it initiates the energy of the work. incense; qtrth; the incense pervades, appealing to our deepest senses. the smoke coils and twists like a snake, and from the point of light, burning, we are surrounded by manifestation. with geburah, we begin to impose constraints on the energies awoken in the

es the energy of the work. incense; qtrth; the incense pervades, appealing to our deepest senses. the smoke coils and twists like a snake, and from the point of light, burning, we are surrounded by manifestation. with geburah, we begin to impose constraints on the energies awoken in the chesed ritual. geburah is the sephirah of discrimination and discernment, being the defining aspect of form. as the pentagram is the symbol of geburah, having five points, it is appropriate that the lesser banishing ritual of the pentagram is here introduced, being the most common form of preliminary temple ritual in ritual magic. however, as this ritual is of primary importance in most magical work, i here offer a kabbalistic commentary on its nature, and have provided the full ritual in the appendices. po

e offer a kabbalistic commentary on its nature, and have provided the full ritual in the appendices. point gimel light incense. pause and meditate briefly on the nature of sacrifice, where one substance changes its form entirely, hence dying, only to allow another form of itself to rise, like insence. points beth, vau and resh these points together form the basis of the lesser banishing ritual of the pentagram, which is now performed. the hebrew word, beth vau resh, bvr, means 'to be empty, uncultivated, and hence indicates the nature of the temple after a successful banishing. the tarot cards which relate to these letters are the magician, the hierophant and the sun, which show that the banishing is performed according to will in order to reveal and work with the mysteries of light. the l

THE MARTINIST OPERATIVE GENERAL RITUAL

to the doctors of the original christian church. the letter shin: hebrew kabbalists knew this letter shin as one of the three mother-letters (with aleph and mem) and that it signified the fire. st. jerome in his "mystic interpretation of the alphabet" defined this letter shin as the symbol of the vivifying word. much later, papus tells us1) that this letter shin, inverted, in the flamboyant star (the pentagram) with its point up, represents to the rosicrucian initiate the incarnation of the divine word in the human nature. dr. r. allandy, in his work on the symbolism of numbers, adds this to what papus had already said. the addition of shin to the sacred tetragram (i.h.v.h) marks the passage of the quaternary into the quinary for the formation of the living creature. jesus, the word made f

THE MIDDLE PILLAR

regardie's classic book, the middle pillar, introduces a psychological perspective on magic and occultism and presents an intelligent and viable rationale promoting the practice of certain magical techruques, the effects of which can be compared to the processes of analytical psychology. regardie gave readers clear directions on how to perform the qabalistic cross, the lesser banishing ritual of the pentagram, and the middle pillar exercise, along with its accompanying methods of circulating the light, the vibratory formula, and the building up of the tree of life in the aura. regardie, more than any other individual, saw the vast potential of the middle pillar exercise, whch was first published in a rather incomplete form in the manuscirpts of the stella matutina. regardie realized that

e art of relaxation and its importance to the individual's well-being. chapter seven provides several exercises for this, and both solitary and group work is covered. chapter eight examines the eastern system of the chakras including the similarities and differences between the qabalistic and yoga systems of self-growth. an exercise for activating the chakras is included. the use and symbolism of the pentagram ritual and the middle pillar exercise are investigated in chapters nine and ten, which also give egyptian, greek, gaelic, and shamanic versions of these rituals for the benefit of those readers who are not especially drawn to the language of hebrew but nevertheless would like to experience the energies involved. also included is a revised and expanded version of the middle pillar by

d comprise the training of the human psyche to complete spiritual mastery. splendid vision though this is, an ideal goal for the few, it is nevertheless outside the capacity of most of us who are obliged to live the ordinary life of the twentieth century man or woman. the preliminary techniques we may consider under several headings, viz: 1. the qabalistic cross. 2. the lesser banishing ritual of the pentagram. 3. the formulation of the middle pillar and the tree of life in the sphere of sensation.25 4. the methods of circumarnbulation,26 and the vibratory formula of the middle pillar. 5. ceremonial magic. the tree of life 41 for the moment, i shall content myself with presenting a bird'seye view of each so that a picture of the entire scheme may be envisaged. the first method describes a

its correct place in the scheme of things. thus it is that the qabalistic cross is the ideal means of placing the ego under the direct surveillance of the yechidah, the divine will in every human being. it is an excellent method for rendering the consciousness porous and susceptible to the dictates of the more responsible and humanitarian levels of the unconscious. the lesser banishing ritual of the pentagram, described as the second method, is the sequel to the former exercise. it is a technique designed to eliminate from the psychic sphere those interior elements which are undesirable. by an effort of the imagination, the student visualizes those qualities or conflicts or psychic lesions which are not required. by means of vibrating certain sonorous sounds called anciently divine names

e of the tragedies of western culture is the depreciation of the human faculty of imagination. rather than celebrate it as the creative power of genius that is responsible for all human invention, westerners tend to belittle this gift as a childish diversion. 28. some advanced middle pillar exercises are given in part two, chapter ten. 29. spiritual mastery. chapter three the qabalistic cross and the pentagram ritual s ome years ago, the principles of this exercise of the qabalistic cross were published in my book the tree of life, and i repeat the rubric as follows: 1. touch the forehead, say "atoh("thou art. 2. bring the hand down and touch the breast, say "malkuth("the kingdom. 3. touch the left shoulder, and say "ve-gedulah("and the glory. 4. touch the right shoulder and say "ve-gevura

phrase of the ritual is of little significance, save as it completes the gesture. the word olahm means "forever" but it can also mean "world" or "universe" we would assume that it is so placed as a peroration because within the miniature universe which is man, there are innumerable elements and principles in constant activity, the entire ten sephiroth of the tree of life. the qabalistic cross and the pentagram ritual 49 if the reader will bear these brief explanations in mind, the description of the rubric which follows will be seen to have more significance than otherwise might be the case. atoh is a reference to the higher genius, the it. malkuth refers to the body ths with the yechidah being the dual expression of the living human organism, the two expressions of the yang and the yin, u

periment and frequent test that a moderately deep pitch, slightly higher than the ordinary speaking voice, is most suited to produce the desired vibration. each syllable should evenly vibrated, no one being accented at the expense of another. the test of the vibration, strange though it may seem, is that should detonate in the palms of the hands and the soles of the feet. the qabalistic cross and the pentagram ritual 51 when vibrating a word forcibly, but not necessarily loudly, a tingling sense should be felt in every cell and nerve of the body, and it should seem particularly that in the hands and feet every atom and cell has become alive and is in a state of rapid vibration. little more than this can be said in explanation without actual demonstration. but it is such a simple matter in

recommend that the practice be followed as a definite scientific experiment, and the results experienced. let therefore the student consider h s higher and divine genius, the core of his unconscious, as of the nature of wisdom and love and light, visualizing its sphere of activity as having an affinity with the region immediately above the head. after some seconds of ths the qabalistic cross and the pentagram ritual 53 quiet recollection, let him raise his hand above h s head, then lower it to the forehead and vibrate the first word "atoh" as though formally to affirm the presence of that genius. the hand employed should then be brought in a straight line down to the region about the diaphragm. vibrate the word "malkuth" as this is done, let the mind dwell on the fact that as the hand des

THE NECRONOMICON SIMON VERSION

ft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditation upon the various things mentioned in the mythos will permit the scholar to draw his own conclusions;

THE TAROT OF C C ZAIN

ymbol of mind dominating matter, and of the conservation of energy. the hierophant- arcanum v. in divination, arcanum v may briefly be read either as religion or law. arcanum v is pictured by a hierophant, master of the sacred mysteries. this prince of the occult doctrine is seated between two columns of the sanctuary; he leans upon a cross of three bars, and with his right hand makes the sign of the pentagram. from his brow the sacred serpent thrusts its head; and at his feet kneel two men, one dressed in red and the other dressed in black. the hierophant, supreme organ of sacred science, represents the genius of good inspiration, of mind, and of conscience. the column at the right symbolizes divine law, that on the left symbolizes the liberty to obey or to disobey. the triple tau, or cro

that on the left symbolizes the liberty to obey or to disobey. the triple tau, or cross of three bars, is emblem of divine fire penetrating the three worlds, spiritual, astral, physical, in order that all manifestations of universal life may have their birth. the left hand of the hierophant on the triple tau indicates his receptivity to the divine force; and the gesture of his right hand--making the pentagram- indicates his use of this divine energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven in the silence of the passions and the instincts of the flesh. the sacred serpent at his brow signifies enlightenment; and the two kneeling men, the one red and the other black, denote the intelligences of light and shadow, both of whom obey the force of

he pentagram- indicates his use of this divine energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven in the silence of the passions and the instincts of the flesh. the sacred serpent at his brow signifies enlightenment; and the two kneeling men, the one red and the other black, denote the intelligences of light and shadow, both of whom obey the force of the pentagram. the two paths--arcanum vi. in divination, arcanum vi may be briefly interpreted as temptation. arcanum vi is figured by a man standing motionless at the angle formed by the conjunction of two roads. his looks are fixed upon the ground; his arms are crossed upon his chest. two women, one at his right and the other at his left, each place a hand on his shoulder, showing him one of two

THE BINDING OF SHADOWS

e-gedulah (and the glory) facing the south, make the sign of the inverse pentagram, symbolizing the matter of the flesh and the psyche which allows the spirit- god to emerge. baraqijal, allow the stars to align with my everlasting protection! may the dead hear my call! face now the altar: before me lucifer; behind me shaitan; on my right hand belial; on my left hand leviathan; for about me flames the pentagram, and in the column stands the seven-rayed star of babalon! ii. the circle of the dead upon the altar a pre-created nganga should be with you (creation of ngangas involves the use of human and animal bones-called a fetish spirit- your blood, sigil, grave soil and snake skin. this nganga will contain active fetish spirits related to the dead. you will use items of the dead which may br

THE SECRET RITUALS OF THE OTO

god, says proclus, is he having a spiral force. the right side a.h.b. means love. the base b.v.l. means on high. in all, the love of the supernal mother-father. you will further recognize in j.a.h. a name of god so sacred that the hebrews dared not utter it, and dare not to this day. it represents the father and mother conjoined with the microcosm represented by the letter a whose shape suggests the pentagram, the star of the microcosm contained in that conjunction. h.b.v. adds to 13 and thus expresses both unity and love, while v.l.j. is 46, a female slave, here referring to the unenlightened soul. combining all this into a single sentence, we read: the most high by love and unity exalts the daughter to the throne of the mother. that is a pure rendering of the way of salvation by samadhi

, the number of the years of the life of king solomon s temple, and that of jesus christ. 33 is also the number of degrees in freemasonry; and it has many other qualities, many of which you doubtless know already. note, too, that a is 1, b 2, l 30, as if to signify the whole course of the universe, the unity, the dyad, the many and the naught. it is also pertinent to observe that j is the wand, a the pentagram or pentacle, h the cup, b the crown, v the sword, and l the balances, while o and n symbolize other magical weapons of a still more secret and important character. v but it would be useless to continue an analysis of a word which includes all things human and divine, and in which every secret is concealed. is not the wealth of the divine inexhaustible? can the square define the illim

TYSON DONALD NEW MILLENNIUM MAGIC

he hand. the right hand is reflected in the left, its mirror opposite. a human being standing with arms and legs spread apart can with some difficulty form a perfect penta- gram, the points of which touch the forehead, hands, and feet. this was accepted as profoundly significant by the hermetic philosophers of the middle ages, as it served to confirm their intuited understanding that humanity and the pentagram are closely bound together. the ordering of the points of the star is of some importance in practical work- ing. it defines the structure of many rituals. the lower four points, which form a rough square, are given to the four elements and have been set in their order for thousands of years. they are emblematically depicted by the four beasts: 1) the lion (fire) on the lower right, 2

e point of spirit is shifted from the center to the upper side of the square to signify its rule over the four elements and to emphasize that it is the point of god evident in all men and women. a figure like this is formed, which may be called the house of man: spirit by equally spacing the points in a circle in preparation for the emanation of the sixth point from the center, the magus achieves the pentagram: spirit (man) it should be pointed out that although the all manifests from the small num- bers to the larger, and thus the small may be considered as closer to the unmani- fest, in magic the numbers are viewed from the perspective of the material world, and the higher numbers are assigned dominance over the lower. the five elements in descending order of authority are spirit, fire

er to the unmani- fest, in magic the numbers are viewed from the perspective of the material world, and the higher numbers are assigned dominance over the lower. the five elements in descending order of authority are spirit, fire, air, water, and earth. this is the natural order they would assume were it possible to mix them and keep them from combining. it follows that the primary way of drawing the pentagram will adhere to this order. a single line is made from point to point and returned to its origin, forming a kind of involuted circle (see illustration at the top of page 80. in the conventions of modern magic, the first line segment drawn toward a point of the pentagram invokes the elemental force of that point. a line drawn away from a point banishes its force. this follows the pract

is impossible since the seg- ments from fire to spirit and earth to spirit are taken up in banishing the influ- ences of fire and earth respectively. this clumsy system is both illogical and unnecessary. fortunately, it may be readily dispensed with since it has no claim to ancient authority. here follows a more logical system for invoking and banishing the powers of the elements through drawing the pentagram. it was created by the author independently around 1983 for use in his own ritual work. a short time after the first edition of this work appeared, it was pointed out that the identical system was being taught by the occult organization aurum solis? which evidently felt the same need for a more rational method of using the pentagram. 1) elemental force is to be invoked by drawing the

n his own ritual work. a short time after the first edition of this work appeared, it was pointed out that the identical system was being taught by the occult organization aurum solis? which evidently felt the same need for a more rational method of using the pentagram. 1) elemental force is to be invoked by drawing the pentagram in a clockwise direction. 2) elemental force is banished by drawing the pentagram in a counter- clockwise direction. 3) the line of the pentagram always begins and ends at the element under consideration. these three simple rules are all that is necessary to rationalize the drawing of the pentagram. it is the circular motion of the line, mentally pictured and willed, that calls up or banishes. it is the distinguishing of a particular point that isolates the elemen

rules are all that is necessary to rationalize the drawing of the pentagram. it is the circular motion of the line, mentally pictured and willed, that calls up or banishes. it is the distinguishing of a particular point that isolates the elemental force under consideration. since, as has been said before, it is naturally given to humans to rule the four lower elements through the point of spirit, the pentagram is one of the most potent universal symbols in all magic. no malefic force can penetrate its plane or its boundary when it is truly made. it can be drawn across a threshold as a barrier that few beings can break. it can be projected around the body as a protective armor against psychic or physical danger. if set in a whirling motion, it becomes an offensive weapon that tears and burn

ld as a barrier that few beings can break. it can be projected around the body as a protective armor against psychic or physical danger. if set in a whirling motion, it becomes an offensive weapon that tears and burns. since the upward-pointing star exalts the spirit, satanists and others who use magic to subvert the natural unfolding of the universe for some imagined person- al gain often invert the pentagram in their rituals. they assign the points of the inverted star to the five extremities on the head of a goat (symbol of the lower pas- sions, which are the two horns, the two drooping ears, and the beard. knowing its significance, the magus will turn in disgust from those who advo- cate the use of the inverted pentagram-not that it presents any danger, but sim- ply because it is a del

are sanctified only through use. a cup may as easily be filled with filth as with clear water. here is a speaking that was given to the author by an angel of light in a dream. it is a true speaking, heard in the inner ear and recorded word for word: the symbols of good, when defiled and abused, become the symbols of evil. thus, if an adept at magic, whether through wickedness or stupidity, abused the pentagram of spirit repeatedly, it would become useless in his or her hands, except to summon the powers of darkness. many workers of magic have been caught in this way, bound up by evil while still thinking they dealt with the emis- saries of good. the fifth point of the pentagram, last to emerge although it embodies the pre- vious four, is the point that defines the nature of the figure. wit

TYSON DONALD SOUL FLIGHT

lar visualization exercises. the visualization of simple symbols will help develop your inner sight. a few of the symbols suitable for this exercise are the cross, triangle, circle, square, pentagram, hexagram, sign of infinity, and spiral. slightly more complex symbols that can be used are the egyptian ankh, the egyptian eye, the masonic eye in the triangle, the celtic cross, concentric circles, the pentagram within a circle, and the signs of the planets and the zodiac. these are all twodimensional forms. they should be held in the mind with the eyes closed, as though they were being viewed floating on the darkness of space, formed from glowing light that has a soothing, pleasant golden-white color. this coloring is neutral in an occult sense. as you lie down to go to sleep, adopt a comfo

ar of david of judaism, and the lunar crescent of islam are all forceful amulets of defense on the astral level, but only for those who have a firm faith in their power. christians can also form the sign of the cross upon the air with their right hand, to act as a barrier. it should be visualized as floating upon the air, burning brightly with white flames. wiccans and pagans may prefer to employ the pentagram. the golden dawn pentagram known as the banishing pentagram of earth makes an effective barrier, and can repel hostile spirits who try to approach too closely "the banishing pentagram of earth will also serve thee for a protection if thou trace it in the air between thee and any opposing astral it is formed by drawing a pentagram upon the air with the right index finger using a conti

rotection if thou trace it in the air between thee and any opposing astral it is formed by drawing a pentagram upon the air with the right index finger using a continuous line that reflects back from each of the five points of the star and crosses over itself, to unite with its beginning. the banishing pentagram of earth, as drawn by the members of the golden dawn, begins at the lower-left leg of the pentagram and is drawn in a clockwise direction. the first side of the pentagram is 246. regardie, 282. chapter eighteen: astral self-defense 31 7 formed by making a line from the lower-left point to the upper point of the pentagram, and then continuing on to complete the symbol. spirit water air 3fk earth fire banishing pentagram of earth returning to the body always remember that there is no

TYSON DONALD THE MAGICAL WORKBOOK

cise 2 3 aura awareness .81 exercise 24 groundng and centering .86 exercise 25 vibrating names of power .90 exercise 26 charging an object -97 kercise 27 the kabbalistic cross. 105 exercise 28 the middle pillar. 111 exercise 29 projecting the lesser circle. 121 exercise 30 projecting the greater circle. 125 x contents exercise 3 1 invoking the guardians of the quarters, 130 exercise 32 projecting the pentagram. 140 exercise 33 lesser invoking ritual of the pentagram .i50 exercise 34 ritual of the rose cross .i65 exercise 35 creating a vortex. 183 exercise 36 invoking the light .i89 exercise 37 cleansing prayer .214 exercise 38 cleansing a space .219 exercise 39 supreme invoking ktual of the pentagram .250 exercise 40 evoking into the triangle .276 prac icsech edule forty-week study guide

magic, and must be thoroughly understood in a practical way by every serious magician. the golden dawn material in the present work includes the invocation and banishing of elemental forces by pentagram, the technique of centering by the kabbalistic cross, the technique for vibrating words of power, the way of charging objects with elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocation of the guardians of the quarters, the use of the tattwas in scrying, and other essential introduction xv techniques. in presenting the golden dawn rituals, i have kept closely to the original structures, but have expanded their descriptions, rendering the rituals much more accessible and effective for the average user

as four heads without bodies, sometimes as four pillars of stone or four pillars of elementally colored light. once you gain skill in visualizing the guardians of the quarters, they may be summoned more quickly with no reduction in their authority or weakening of their power as protectors of the circle. this exercise is designed to prepare you to effectively perform the lesser invoking ritual of the pentagram, described in exercise 33. projecting the pentagram p osition yourself in the middle of your practice chamber and face east. adopt the standing posture. look straight ahead and focus your eyes on the distant, unseen horizon beyond the limits of the room. take several slow, deep breaths to calm your thoughts and focus your intention. extend your awareness upward to the blazing white s

cause the spiritual energy of the star to flow down the ray to fill your heart-center with energy until it vibrates and rotates with power. when you feel that your heart-center has absorbed all the occult energy it can hold, slide your point of consciousness down the interior channel of the white ray to your heart-center and detach the ray from your body, allowing it to withdraw upward projecting the pentagram 141 into the star. contemplate the golden-white glory all around your awareness for a minute or so. take a step forward toward the east. become aware of the wall in front of you. press your left palm to your chest just above the base of your sternum. raise your right arm and extend your right index finger. cause spiritual energy to flow out of your heart-center into your left palm, u

out the tip of your right index finger as a stream of bright yellow astral fire. use the projected flame to draw a large pentagram on the air to the east with one continuous line. make it approximately four feet across. begin the yellow star from its upper-right point and proceed counterclockwise, finally linking the end of its flaming line with its beginning. using the power of your will, cause the pentagram to move away from you until it touches the eastern wall of the practice room. drop your hands to your sides and resume the standing pose. contemplate the yellow pentagram flaming on the surface of the eastern wall. it is known in the golden dawn system as the invoking pentagram of air. place your left hand on the center of your chest and from your right index finger project a second

sides and resume the standing pose. contemplate the yellow pentagram flaming on the surface of the eastern wall. it is known in the golden dawn system as the invoking pentagram of air. place your left hand on the center of your chest and from your right index finger project a second yellow pentagram upon the air to the east, beginning at the upperleft point and proceeding clockwise. this form of the pentagram is known in the golden dawn system as the banishing pentagram of air. with the power of your spirit spirit earth fire earth fire figure 32-1. figure 32-2. invoking pentagram of air banishing pentagram of air 142 moving exercises will project it onto the eastern wall over the first yellow pentagram so that the two are exactly superimposed. stand with your arms at your sides and contem

pentagram upon the air in the south. begin at the lower-right point of the star and move your index finger in a counterclockwise direction. contemplate this pentagram for a few moments. in the golden dawn system it is known as the banishing pentagram of fire. project it spirit spirit earth fire earth fire figure 32-3. figure 32-4. invoking pentagram of fire banishing pentagram of fire projecting the pentagram 143 onto the wall with the force of your will so that it stands superimposed over the first fiery pentagram. resume the standing posture. hold the two overlapping red pentagrams in your astral awareness for a minute or so. watch them gradually flicker and fade as their contrary energies neutralize each other. step backward to return to the center of the room. rotate a quarter-turn cl

of the western wall. step forward toward the western wall of your practice chamber and adopt the standing pose, with your feet together and arms at your sides. for a minute or so, gaze through the wall at the unseen western horizon. adopt the posture of projection and draw on the air to the west a pentagram of blue fire from the tip of your right index finger, beginning at the upper-left point of the pentagram and proceeding clockwise. project the pentagram away from you onto the western wall. stand with arms at your sides and contemplate the bright blue flaming lines of this pentagram. in the system of the golden dawn, this form is known as the invoking pentagram of water. adopt the projecting posture and draw another fiery blue pentagram on the air to the west, beginning at the upper-rig

TYSON DONALD THE POWER OF THE WORD

hexagrams of the i ching of china and the sixteen geomantic figures of medieval europe. introduction xv presented here is a totally original technique for invoking and banishing the banners of the name (twenty-four forms, twelve overt and twelve occult, that result from the permutation of the four letters, with a new symbol that i have christened the tetragram. it is used in much the same way as the pentagram is employed in ceremonial magic for invoking and banishing the four elements. this technique will prove of immense value to occultists, both in their ritual work and as a mnemonic for the forms and associations of the banners. as i will demonstrate, it also provides a graphic explanation of the underlying relationship between the banners and the zodiac signs. the fivefold names of je

esus. the first is with the added shin in the exact middle of tetragrammaton-ihshvh(;71tu;7, pronounced yeheshuah. the second form uses the same five hebrew letters, but places the shin after the vau of tetragrammaton- ihvshh(;7ttf1;7, pronounced yehovashah. as i demonstrated in my book, the new magus (pp. 110-i, both of these names can be extracted with supreme elegance from the occult figure of the pentagram, to the points of which the five letters of the name are attributed in modern magic, along with the five occult elements: spirit (sh, fire (i, air (v, water (first h, and earth (second h: if the continuous line of the pentagram is traced from point to point clockwise, beginning with the point of spirit, it reveals the natural order of these five elements, from the lightest and most a

with the five occult elements: spirit (sh, fire (i, air (v, water (first h, and earth (second h: if the continuous line of the pentagram is traced from point to point clockwise, beginning with the point of spirit, it reveals the natural order of these five elements, from the lightest and most active (spirit) to the heaviest and most inert (earth. if the hebrew letters are read in a circle around the pentagram counterciockwise, beginning at the point of yod, the name ihshvh, yeheshuah, results; but if the letters are read in a circle clockwise, the name ihvshh, yehovashah, results. this relationship is very similar to that which links the order of the seven days of the week with the astrological order of the seven planets on the heptagram (see illustration on page 53. if the line of the se

parent rate of progress across the heavens. from slowest *new millennium magic, an updated and expanded version of the new magus, will be available in may 1996 from llewellyn worldwide, ltd. pentagrammaton spirit tu earth fire pentagram of the elements heavens. from slowest planet to fastest, this order is: saturn, jupiter, mars, sun, venus, mercury, moon. the opposite directions of motion around the pentagram created by yeheshuah and yehovashah allow these two forms of pentagrammaton to serve as words of power for banishing and invoking spirits, particularly those associated with the magical elements, the salamanders (fire, sylphs (air, undines (water, and gnomes (earth. an effective technique is to hold the right arm extended straight out in front of the body at heart level with the fing

ing form of pentagrammaton, yeheshuah(;71tu;7, flaming with white light in your heart center. vibrate the letters of the name one by one (pronounced "yod-hay-shin-vav-hay. as you vibrate each letter, visualize it flowing out of your heart center into your left hand, up your left arm, across your body, and down your right arm to form itself on the fingertip of your right hand associated with it on the pentagram-yod (little finger, he (ring finger, shin (middle finger, vau (index finger, he (thumb. visualize a vortex of white light begin to expand in a counterclockwise swirl from a point in front of your extended right hand. as it grows larger, it gradually loses energy and becomes less brilliant, until at last it dissipates into the distance like an ever-expanding swirl of smoke. the invoki

les they are evil demons-why else would solomon have imprisoned them? the instrument of solomon's power was his magic ring. there are various descriptions of this object. we know it was a seal ring because the king used it to seal the jinn into their prisons. the brass (or copper) vessels were stopped with lead caps into which was pressed the symbol of solomon's ring. some early accounts say that the pentagram was engraved upon its bezel (the enlarged, flat part of a ring. in later accounts, this is changed into the hexagram, but the pentagram is the earlier and more authentic symbol. by other accounts (zohar 3:233a-b, the ring is inscribed with the four letters of tetragrammaton. the seal of solomon-the symbol inscribed upon his seal ring-figures prominently in the many magical books attr

stplate of aaron, the power of solomon's ring arose both from the magic symbol, or symbols, cut into its bezel and from the jewel, or jewels, with which it was set. e. a. wallis budge says the ring was made of pure gold and bore a single, large shamir (diamond, upon which were engraved the four letters of the ineffable name or perhaps the symbol known as the "shield of solomon" which was probably the pentagram (amulets and talismans, p. 281. elsewhere (p. 424) budge says that the shamir was regarded as a "living power" that preserved solomon from harm and kept him upon his throne. the shamir, which seems to have entered the legend of solomon through jewish folk tales, served as a magic mirror wherein the king was able to see the reflected image of any distant place or person he wished (geo

ngel. i am more inclined to think that the light of metatron, the highest of all angels, shone from the depths of the stone. the third river of power flowed from any occult symbols that may have been inscribed upon the ring at the time of its making. these drew down the rays of the planets and the fixed stars or signs, or attracted the energies of the four earthly elements. among these symbols is the pentagram and the hexagram, either of which may have been on solomon's ring. a fourth river of power flowed forth from the material substance, or substances, that formed the ring, or were enclosed within the ring. these were such things as the metal gold, of which the ring was made; the particular nature of the ring's stone (diamond or sapphire are most likely; or there may have been four diff

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

as ondinas al occidente. estas cuatro jerarqu as elementales forman cruz. he ah el santo y misterioso tetragrammaton. 35 arcanum 5 beloved brethren of my soul, today we are going to study the fifth arcanum of the tarot. this arcanum is the flaming pentagram, the blazing star, the sign of divine omnipotence. this is the ineffable symbol of the verb made flesh, the terrifying star of the magi. when the pentagram elevates its two inferior rays towards the sky it represents satan. when the pentagram becomes light, it elevates only one of its rays towards the sky; this represents the internal christ of every human being who comes into this world. the human being with his legs and arms spread out to the right and left is the star of five points. brain and sex live in an eternal struggle. brain m

ecapitulates initiations, then the brethren become astonished and say: this fellow is only a beginner in these studies and now he boasts of being an initiate. truly, many times students judge a priori 6 because they ignore the great mysteries. therefore, we must know how to differentiate between a soul that is just starting these studies and a fallen bodhisattva. in saint john s revelation 8: 10, the pentagram (the five pointed star) falls from heaven (burning as if it were a lamp) and the human waters became bitter, they became wormwood. in isaiah 14:12, the prophet said: how art thou fallen from heaven, o lucifer, son of the morning? how art thou cut down to the ground, which didst weaken the nations! nevertheless, the luciferic star (the fallen soul) will shine one day as the morning st

les, angels or demons. we are before the philosophical dilemma of to be or not to be. the arcanum five of the tarot is represented by the hierophant. the fifth sphere is definitive because here the human being holds in his hands the reins of his own destiny and becomes an angel or a demon. the great hierophant of the tarot also appears seated between the two columns of the temple making the sign (the pentagram) of esotericism. necesitamos ser humildes para alcanzar la sabidur a y despu s de alcanzarla, debemos ser todav a m s humildes. los bodhisattvas de los maestros se caen por el sexo. los bodhisattvas de los maestros se levantan por el sexo. el sexo es la piedra filosofal. ser a imposible decapitar la medusa (el sat n que llevamos dentro) sin el tesoro precioso de la piedra filosofal

WHO ARE THE DRACONIANS

just another name for the worship of a highly destructive, negative force which has been given endless names over the centuries. nimrod, baal, moloch or molech, set, the devil, lucifer, there is no end to them. satanism perverts everything positive in the same way that the nazis took a positive symbol, the swastika, and turned it around to symbolise the negative. this is why the satanists invert the pentagram and why they use black to symbolise the darkness, hence their black mass. but they also reverse the symbolism of white and that is a powerfully negative colour to them. the satanic networks, under the names of their various deities, were created by the babylonian brotherhood to serve their needs. we have seen that the accounts of the watchers and their off spring, the nefilim, includ

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ed trophos, which equals sound, because the first of the intervals of a tone, which is capable of producing a sound, is the fifth. it is also a type of nature. the pentalpha or 5-pointed star, an endless of complex set of angles, was the emblem of health, hygeia. it numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott forms 5 copies of the capital letter a. it is also called the pentagram, and the seal of solomon, and is said to have been the device on the signet-ring of this ancient grand master of the mysteries. 61. kenneth mackenzie remarks that, being formed by the union of the first odd and even numbers, 5 was considered of peculiar value and used as an amulet or talisman powerful to preserve from evil, and when inscribed on a portal, could keep out evil spirits

en. geometry is technically called the 5th science. in masonry the grand scheme is the 5 points of fellowship and note also 5 brethren can hold a fellowcrafts lodge. it is also called the pyramid, from the arrangement of monads, thus three below, then two, then one above them. note the system of 5 regular euclidean bodies, tetrahedron, hexahedron or cube, octahedron, dodecahedron and icosahedron. the pentagram was the emblem of safety. the pentacle, the masons signet mark (according to stukeley, was the device borne by antiochus soter on a war-banner, to which was ascribed the signal victory he obtained. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the ancients esteemed this number as a measure for drinking. they mixed 5 parts of water with their wine, and hip

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ide covenant of the luciferian. the most challenging and perhaps dangerous element of the path is the development of the astral body. to build, one must focus and meet the challenges, and the fulfillment of desires upon the dreaming path. the ritual of luciferian transference: let the magician approach the altar, decorated in the elements of seth and the illuminated archon whom fell from the sky. the pentagram facing downwards as the gift of gnosis be above the altar which is contained within the 8 pointed sabbatic star known as algol, the black mirror and sigil of chosen for the working at hand. prepare thyself in the oil of abramelin and lucifer, allowing the five senses to be enflamed by experience, which symbolizes the pentagram of ascension and descending self-perception. robed and wi

n szandor lavey and the church of satan in 1966, removed the samael and lilith inscriptions and redrew the symbol, titling it the sigil of baphomet. the sigil of infernal union, as we choose to call it, uses the original names, which surround the goat head. they are, samael and lilith. many have pondered over the 22 reasoning for the hebraic sea dragon and fallen angel, leviathan, which surrounds the pentagram. this shall be addressed in full now. samael is in thelemic or luciferian terms the beast 666, the solar force of creation and life. the beast 666 is considered evil in christian definitions as it inherently is without a master, has no use for, nor desire for the laws of restriction and subservient behavior developed from a brainwashed system of inner guilt and repression. the beast

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

tents preface ix introduction advanced enochian magic of the golden dawn xi author's introduction xv chapter 1 the book of truth 1 chapter 2 the twelve gates 29 chapter 3 the tablets of bonorum 75 chapter 4 the holy table 129 chapter 5 visionary experiences 157 appendix a the four elemental weapons 171 appendix b 173 appendix c the lotus wand 175 appendix d the lesser invoking/banishing ritual of the pentagram 177 appendix e the grade signs 179 appendix f the l.v.x. signs 181 appendix g the middle pillar exercise 185 appendix h sign and color correspondences 187 appendix i 189 viii ix preface if you believe the legends, enochian magic was originally delivered to man by enoch, the mysterious prophet of genesis. the enochian calls are reputed to be in the language of the angels, of which heb

ceremony should be placed in the west, outside the portal if possible, and covered in a black cloth. opening: commence west of the altar. circumambulate deosil (circle clockwise) to north east. face the south west, holding the lotus wand up by the black band. say "hekas, hekas, este bebeloi" return to the west. put down the lotus wand and pick up your sword. perform the lesser banishing ritual of the pentagram (see appendix d. purify the temple by water while vibrating "and first the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" consecrate the temple by fire while vibrating "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depth of the universe

rilliance (by lvx formula as shown, in appendix f, circumambulate deosil around the altar. put down the lotus wand and pick up the fire wand. continue circumambulating deosil until reaching the south again. face south and draw the invoking pentagram of spirit (active) while vibrating "bitom eheieh" draw the invoking pentagram of fire and say "dip teaa pedoce elohim" 22 draw the sign of leo within the pentagram and say "0 mighty king of the south, oh000hataatan, come forth and expend yourself through the seal of truth" make fire grade sign (see appendix e. continue circumambulating deosil. replace wand on the altar and pick up the cup. circumambulate deosil once to the west. face west and draw the invoking pentagram of spirit (passive) while vibrating "hcoma agla" draw the invoking pentagra

pend yourself through the seal of truth" make fire grade sign (see appendix e. continue circumambulating deosil. replace wand on the altar and pick up the cup. circumambulate deosil once to the west. face west and draw the invoking pentagram of spirit (passive) while vibrating "hcoma agla" draw the invoking pentagram of water while vibrating "emph arsel gaidl al" draw the sign of the eagle within the pentagram and say "0 mighty king of the west, the hebyobeaatanun, come forth and expend yourself through the seal of truth" make the sign of the water grade (see appendix e. replan the cup in west of altar and pick up the dagger. continue cir curnambulating deosil; north, south, west, north, and stop it east (facing east. draw the invoking pentagram of spirit (ac tive) while vibrating: 23 "exa

of truth" make the sign of the water grade (see appendix e. replan the cup in west of altar and pick up the dagger. continue cir curnambulating deosil; north, south, west, north, and stop it east (facing east. draw the invoking pentagram of spirit (ac tive) while vibrating: 23 "exarp eheieh" draw the invoking pentagram of air while vibrating "oro ibah aozpi yhvh" draw, the sign of aquarius within the pentagram and say "0 mighty king of the east, thahaoelog, come forth and expend yourself through the seal of truth' make air grade sign (see appendix e. continue circumambulating deosil. replace the dagger on the altar, and pick up the pentacle and circumambulate deosil once to the north. face north, and draw the invoking pentagram of spirit (passive, while vibrating "nanta agla" 24 draw the i

the seal of truth' make air grade sign (see appendix e. continue circumambulating deosil. replace the dagger on the altar, and pick up the pentacle and circumambulate deosil once to the north. face north, and draw the invoking pentagram of spirit (passive, while vibrating "nanta agla" 24 draw the invoking pentagram of earth while vibrating "emor dial hectega adonai" draw the sign of taurus within the pentagram and say "0 great king of the north, thahaaothe, come forth and expend yourself through the seal of truth" make the sign of the earth grade (see appendix e. cir cumambulate deosil to west of altar. replace pentacle and picl up the rose. draw the invoking pentagram of spirit (active and passive) while vibrating "exarp, bitom, nant.a, hcoma" return the rose to the altar. make the portal

e the names given around each triangle or pyramid in white on each side. draw the astrological sign on the top using the complementary color of the pyramid. start with aries and work clockwise. 2. prepare the temple in the 0=0 setting (see appendix b) with the truncated pyramid on the altar and four elemental tables in each quarter. 3. purify with fire and water. 4. conduct the invoking ritual of the pentagram. 5. stand in the west and face east. visualize an astral pyramid around you. recite the following call 'yhvh zebaoth, i (your name) most earnestly invoke and call upon your divine power, wisdom and goodness. i humbly and faithfully seek your favor and assistance to be in all my deeds, words and thoughts, and in the promoting, procuring, and mingling of your praise, honor and glory. t

egrees north 6.1 degrees north linea spiritus sancti. 6.1 degrees south 18.4 degrees south 30.7 degrees south 43.0 degrees south 55.3 degrees south 67.6 degrees south 80.0 degrees south ri t u a l f o r pr o j e c t i o n i n t o t h e governors of the aethyrs 1. use the temple setting, the same as 0=0 (see appendix b, plus the four tablets (see figures 3 through 6. 2. conduct banishing ritual of the pentagram (appendix d. 3. invoke the divine white brilliance (dwb) according to the l.v.x. formula between pillars (see appendices f and g. 4. go to the tablet that contains the name of the governor of the aethyr, and perform the invoking pentagram ritual (see appendix d. 5. by the three holy names of the tablet, invoke the governor by tracing his sigil over the relative squares with your wand

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