Michael Wynn's Occult Reference Library
THE RITE,THE RITES

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

tes, carmine nefando dedicantes; dial. 3, 28. this head of a she-goat (or he-goat) was reared aloft, and the people bowed before it. the halloiclng of a he-goat among the ancient prussians is well known (luc. david 1, 87, 98. the slavonian god triglav is represented with three goats' heads (hanka's zbjrka 23. if that langobardic' carmen nefandum' had been preserved, we could judge more exactly of the rite than from the report of the holy father, who viewed it with hostile eyes. about other sacrificial beasts we cannot be certain, for of dietmar's dogs and hawks and cocks, hardly any but the last are to be depended on (see sup^^l. but even then, what of domestic poultry, fowls, geese, pigeons? the dove was a jewish and christian this also a reference to heathen sacrifices; an as. name for x

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

es- the pagan and much older equivalent of the christian holy communion. the offering of the body of the corn god is made in the honey cakes on the pentacle, or sacred dish, and the beer or wine in the chalice is fermented from the sacrificed barley wine. in primaeval times, actual blood was used to symbolise the sacrifice of the sacred king at lughnassadh, the festival of the first corn harvest. the rite goes back thousands of years. the cakes and ale are consumed by the people acting as high priestess and priest in a dual energy rite or by those initiated in those roles. crumbs and wine are first offered to the earth mother or poured into a libation dish (a small dish for offerings. then the priestess offers the priest a tiny cake and then takes one herself and he offers her the wine bef

l barge. in some grail legends, the knights templar were the traditional guardians of various holy relics, including the grail cup, that were brought back from the crusades. grail treasures: the main elemental ritual items in magick, associated with the treasures of the celts, and having parallels in christianity. handfastings: a popular marriage rite among wiccans, named after the focal point of the rite in which a couple's right hands are loosely joined by a cord to symbol the uniting of the two people, body, mind and soul. hedge witches: lone witches; the name comes from the practice of village wise women surrounding their homes with a hedge of hawthorn, a magical tree that afforded privacy from the curious. the horned god: the male principle in wicca, lord of the hunt, the herds, winte

ALEISTER CROWLEY ACROSS THE GULF

t sign to the high priest. thereat was he mightily amazed; and, from the foot judging hercules, began to think that i might be some sacred envoy to inspector from the gods themselves. this i allowed him to think; meanwhile we went forward into the shrines and stood behind the pillars, unseen, in the prescribed position. now it chanced that the high priestess herself had this day chosen to perform the rite. this was a woman tall and black, most majestic, with limbs strong as a man s. her gaze was hawk-keen, and her brow commanding. but at the assumption of the god-form she went close and whispered into the veil, so low that we could not hear it; but as it seemed with fierce intensity, with some passion that knotted up her muscles, so that her arms writhed like wounded snakes. also the veins

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

(and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the combination shub ishnigarrab (shub niggurath) might actually mean. there was a battle between the forces of "light" and "darkness (so-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the enuma elish a

ummon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon thee, and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! may the dead rise! may the dead rise and smell the incense! and this shall be recited only once, and if the god do not appear, do not persist, but finish the rite quietly, for it means that it hath been summoned elsewhere, or is engaged in some work which it is better not to disturb. and when thou hast set out bread for the dead to eat, remember to pour honey thereupon, for it is pleasing to the goddess whom no one worshippeth, who wanders by night through the streets amid the howling of the dogs and the wailing of the infants, for in her time a gr

r the claws of dogs that roam the desert areas, mad and howling, like unto those who even now call my name outside this room! i cry laments, but no one hears me! i am overwhelmed with horror! i cannot see! gods, do not cast thy servant down! remember the sword of the watcher. do not touch it until you want it to depart, for it will depart at a touch and leave thee unprotected for the remainder of the rite, and although a circle is a boundary which none can cross, thou wilt find thyself unprepared to meet the incredible sights that will greet thee outside. remember also the sacrifices to the watcher. they must be regular, for the watcher is of a different race and cares not for thy life, save that he obey thy commands when the sacrifices have been met. and forgetting the elder sign will sur

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

d. in the "third portion" of the invocation the magician asserts the identity of himself with the god. in the "fourth portion" the god is again invoked, but as if by himself, as if it were the utterance of the will of the god that he should manifest in the magician. at the conclusion of this, the original object of the invocation is stated. thus, in the invocation of thoth which is to be found in the rite of mercury (equinox i, vi) and in liber lxiv, the first part begins with the words "majesty of godhead, wisdom-crowned tahuti, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke; and so on. at the conclusion of this a mental image of the god, infinitely vast and infinitely splendid, should be perceived, in just the same sense as a man might see the sun. the second part beg

ating the new knowledge of the aeon, had the value of 93 (m= 40, g= 3, n= 50. 93 is the number of the word of the law- thelema- will, and of agape- love, which indicates the nature of will. it is furthermore the number of the word which overcomes death, as members of the degree of m m of the o.t.o. are well aware<degree o.t.o, a word never to be written, published or spoken without the rite> and it is also that of the complete formula of existence as expressed in the 48 true word of the neophyte< where existence is taken to import that phase of the whole which is the finite r

acrifice of the passover, following on the story of abraham's being commanded to sacrifice his firstborn son, with the idea of the substitution of animal for human life. the annual ceremony of the two goats carries out this in perpetuity. and we see again the domination of this idea in the romance of esther, where haman and mordecai are the two goats or gods; and ultimately in the presentation of the rite of purim in palestine, where jesus and barabbas happened to be the goats in that particular year of which we hear so much, without agreement on the date. this subject must be studied in the "golden bough, where it is most learnedly set forth by dr. j. g. frazer. enough has now been said to show that the bloody sacrifice has from time immemorial been the most considered part of magick. 92

ds on him alone. by this means one prevents the ceremony from becoming mechanical or hackneyed, and the element of surprise. 177 assists the lesser characters to get out of themselves at the supreme moment. following the climax there should always be an unrehearsed ceremony, an impromptu. the most satisfactory form of this is the dance. in such ceremonies appropriate libations may be freely used. the rite of luna (equinox i. vi) is a good example of this use. here the climax is the music of the goddess, the assistants remaining in silent ecstasy. in the rite of jupiter the impromptu is the dance, in that of saturn long periods of silence. it will be noticed that in these rites poetry and music were largely employed- mostly published pieces by well-known authors and composers. it would be b

lus, and his legs. it 238 is impossible to lay down precise rules by which a man may attain to the knowledge and conversation of his holy guardian angel; for that is the particular secret of each one of us; as secret not to be told or even divined by any other, whatever his grade. it is the holy of holies, whereof each man is his own high priest, and none knoweth the name of his brother's god, or the rite that invokes him. the masters of the a. a. have therefore made no attempt to institute any regular ritual for this central work of their order, save the generalised instructions in liber 418 (the 8th aethyr) and the detailed canon and rubric of the mass actually used with success by frater perdurabo in his attainment. this has been written down by himself in liber samekh. but they have pu

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ll out the sense of 'sin, with its false shame and its fear of nature. p.s. the gnostic mass is intended to supply this need "liber xv. it has been said continuously in california for some years. al i,63 "sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you" the new comment all those acts which excite the divine in man are proper to the rite of invocation. religion, as understood by the vile puritan, is the very opposite of all this. he- it- seems to wish to kill his- its- soul by forbidding every expression of it, and every practice which might awaken it to expression. to hell with this verbotenism! in particular, let me exhort all men and all women, for they are stars! heed well this holy verse! true religion is intoxicatio

ALEISTER CROWLEY EQUINOX EQ I 3

arred heaven with his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i crush the universe this hour in my left hand; and naught remains! ho! for the splendour in my name hidden and glorious, a flame 50 secretly shooting from the sun. aum! ha_ my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was revealed? marsyas. the rite is secret. olympas. profits it? marsyas. only to wisdom and to wit. olympas. the other did no less. marsyas. then prove both by the master-key of love. the lock turns stiffly? shalt thou shirk to use the sacred oil of work? not from the valley shalt thou test the eggs that line the eagle's nest! climb, with thy life at stake, the ice, the sheer wall of the precipice! master the cornice, g

ALEISTER CROWLEY EQUINOX EQ I 6 2

rtists" we append the following table. as it will be seen p. divides his dream- states into seven main divisions, each being again split up into further subdivisions to enable the various correspondences to be seen at a glance. weh note: temple of solomon the king continues on the next diskette, with the table of dream-staesto whose suggestion these rites are due they are gratefully dedicated. vi the rite of saturn 1 the officers of the temple magister templi "the representative of binah, saturn" mater coeli "venus in libra, the house of saturn's exaltation" brother aquarius "the house of saturn; in chesed, because pisces is water "hope" brother capricornus "in thethrone of capricornus, the house of saturn; in geburah, because mars is exalted therein. he is mars in capricornus" brother cap

e of capricornus, the house of saturn; in geburah, because mars is exalted therein. he is mars in capricornus" brother capricornus emissarius. the leader of the chorus, or choragoge. scene "in the east is a veiled shrine, containing an altar. to its chokmah, binah, chesed, and geburah are m. t, m. c, bro. a, and bro. c. respectively. bro c. e. is disguised as an ordinary member of the garrison" 3 the rite of saturn part i brother capricornus "enters and turns off blue light. red lamps are brought in by" brother capricornus "and the" leader of the chorus "first the temple is lighted by two red lamps" probationers "chant the capricornus and aquarius sections from" 963 "while others wait without in darkness. red lights are then hidden within veil" brother capricornus "turns on the blue light

head supported by" mater coeli "weeping [capricornus "extinguishes the light [aquarius "draws the veil [mater coeli "plays the final hopeless dirge<aquarius. brother capricornus, what is the hour? capricornus. noon. aquarius. let us depart; it is accomplished["full light [capricornus "stands with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe, swastika" sphinx "green robe, violin and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-we

hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west of the wheel is the veil" 21 the rite of jupiter part i c.i.c.t. 1-333. sphinx. 22-22. hebe. pisces section from 963 [see equinox, no. iii, special supplement] sphinx. brother hermanubis, summon the guests to the banquet of the father of the gods! hermanubis. 4444, brother typhon, summon the guests to the banquet of the father of the gods [typhon "draws aside veil as" ganymede "begins his dance. lights down] hermanubis. welco

22-22. and the secret of the son is in the secret of the holy ghost. ganymede. 4444 gloria patri. 42 hebe. et filio. typhon. et spiritui sancto. hermanubis. ut erat in principio. sphinx. et nunc est. c.i.c.t. et erit semper. all. amen. sphinx. fasting. hermanubis. song. typhon. feasting. c.i.c.t. grace. sphinx. music. hermanubis. dancing. typhon. love. c.i.c.t. the end. typhon "draws the veil" 43 the rite of mars officers brother sol in aries "white robe, white and gold nemmes, sceptre (mars) brother mars "red robe, sword (venus) sister scorpio "green robe, violin, sword (athena) brother aries "violet robe, spear (vulcan) brother capricornus "black robe, tom-tom, sword "a guard of" probationers "armed "mars is throned in the south, scorpio on his right, aries on his left. in the east is al

be, sword (venus) sister scorpio "green robe, violin, sword (athena) brother aries "violet robe, spear (vulcan) brother capricornus "black robe, tom-tom, sword "a guard of" probationers "armed "mars is throned in the south, scorpio on his right, aries on his left. in the east is also a veil, behind which is sol in aries. in the north is capricornus, crouching, kept from the altar by the guard" 47 the rite of mars "charcoal in censer alight. no incense" brother sol "is concealed behind the veil in the east, enthroned upon the altar" mars, aries "and" scorpio "enthroned" bro. capricornus. 4444-1. bro. aries. 1-4444 [mars "reads the twelvefold affirmation from 963 [sor. scorpio "plays a short marital air<veil, and admits probationers and guests["the

t last! bro. aries. 1-4444. the battle is indeed fought. sol. in aries. 333-333. the victory is indeed won. bro. aries. brethren, the sun is arisen. let us depart in joy. 61 sor. scorpio. let us depart in love. mars. let us depart in peace["the officers leave the temple" mars "and" scorpio "escorting" sol "in" aries, aries "and" capricornus "following at the head of the guard of" probationers] 62 the rite of sol 63 officers sol "leopard skin. nemyss white-gold over white-sleeved robe. spear" aries "white robe, spear" leo "red robe, spear" satan-typhon "violet robe" scorpio-apophis "green robe" bez "black-robe" four probationers "sol is enthroned in the east; behind him is a black veil which conceals a great scarlet cross. before him is a second veil. he is supported by aries on the right

olet robe" scorpio-apophis "green robe" bez "black-robe" four probationers "sol is enthroned in the east; behind him is a black veil which conceals a great scarlet cross. before him is a second veil. he is supported by aries on the right, and leo on the left. the other officers are without the temple, in waiting. in presentation in public, a third veil divides the temple from the congregation" 65 the rite of sol leo "parts the outermost veil, and advancing, recites chorus from "atalanta in calydon" before the beginning of years there came to the making of man. etc. his life is a watch or a vision between a sleep and a sleep["returns. a pause" aries. 333-333. leo. 333-333. aries. brother leo, what is the place? leo. the temple of the sun upon the mountain of abiegnus! aries. brother leo, wh

ALEISTER CROWLEY EQUINOX EQ I 6

nt to mirth implies a standard of seriousness unshakable "you are a witch" said he "it is sorcery to know that i have a secret. but to discover it you must be an adept "i know this" she answered, making a secret sign "this" he retorted, with the mano in fica "if you can laugh at me" she said "you must indeed be a great man "know" said he pompously "that you speak to an absolute grand patriarch of the rite of mizraim "a button" she laughed back "i was born to undo them. so i always wear laced boots "true enough" said edgar rolles "i will take you seriously then. if you really understand the sign you gave me, you know that the mano in fica is but a caricature of the answer to it. why are you painted and perfumed "because i am ambitious, may i not be vicious" she rimed "if i see anyone that s

this refers to several systems practised throughout the world. thus the order of heredom (harodim) rosy cross, which has an unchanged ritual from 1740, at least, draws upon dionysius the areopagite, a disciple of st paul, and it has also a rhythmetical description of the new jerusalem. again, two entire degrees of the scottish rite of 33 degree are drawn from the apocalypse, and certainly entered the rite before 1758, and seem as if they were drawn bodily from the rosicrucian militia of the cross: i allude to the 17 degree knight of the east and west, and the 19 degree of grand pontiff, which treat upon the heavenly jerusalem, and the opening scene of the revelations. it was rather a pity that when the late albert pike was revising the rituals, he did not consolidate the rite by changing t

ALEXANDRIAN BOOK OF SHADOWS OCCULT

me a rune, or who would ask of me a boon, meet me in some secret glade, dance my round in greenwood shade, by the light of the full moon. in a place wild and lone, dance about mine altar stone; work my holy mystery. ye who are feign to sorcery, i bring ye secrets yet unknown. no more shall ye know slavery, who give true worship unto me. ye who tread my round on sabbat night, come ye all naked to the rite, in token that ye be really free. i teach ye the mystery of rebirth, work ye my mysteries in mirth. heart joined to heart and lip to lip, five are the points of fellowship, that bring ye ecstasy on earth, for i am the circle of rebirth. i ask no sacrifice, but do bow, no other law but love i know, by naught but love may i be known. all things living are mine own, from me they come, to me

ts at a forgotten formula, though they may have been invented by some unfortunate being tortured, to evade telling the real formula. notes l published in janet& stewart farrar's the witches' way, from gbg's text b/c bos. the cone of power this was the old way. the circle was marked out and people stationed to whip up the dancers. a fire or candle was within it in the direction where the object of the rite was supposed to be. then all danced round until they felt they had raised enough power. if the rite was to banish they started deosil and finished tuathil, so many rounds of each. then they formed a line with linked hands and rushed towards the fire shouting the thing they wanted. they kept it up 'til they were exhausted or until someone fell in a faint, when they were said to have taken

ARADIA GOSPEL OF THE WITCHES

o beinferred that job did not understand that god made the moon and appeared in all his works, or elsehe really believed the moon was an independent deity. in any case, it is curious to see the old for-bidden rite still living, and as heretical as ever.the tradition, as given to me, very evidently omits a part of the ceremony, which may be suppliedfrom classic authority. when the peasant performs the rite, he must not act as once a certainafrican, who was a servant of a friend of mine, did. the coloured mans duty was to pour out everymorning a libation of rum to a fetish and he poured it down his own throat. the peasant shouldalso sprinkle the vines, just as the devonshire farmers, who observed all christmas ceremonies,sprinkled, also from a horn, their apple-trees. page 35 n r r r r r qua

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

asters included. there is further- as we have observed- no evidence of any rite or degree of masonic chivalry prior to 1737, to which date is referred the discourse of ramsay. that this was the original impetus which led to their production may be regarded as beyond dispute, and it was the case especially with masonic templar revivals. their thesis was his thesis varied. for example, according to the rite of the strict observance the proscribed order was carried by its marshal, pierre d'aumont, who escaped with a few other knights to the isles of scotland, disguised as operative masons. they remained there and under the same veil the templars continued to exist in secret from generation to generation under the shadow of the mythical mount heredom of kilwinning. to whatever date the old dre

hat its foundation is referable to the first of these dates, when it superposed on the three craft grades as follows (i) grade of scottish master of st. andrew of the thistle, being the fourth grade of masonry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a later period, however, it became the seventh grade of the rite, owing to the introduction of an elect degree which took the number 5 under the title of knight of the eagle, followed by an illustrious degree, occupying the sixth place and denominated knight of the holy sepulchre. the grade final in both enumerations- otherwise knight of god- presented a peculiar, as it was also an early version of the perpetuation story, from which it follows that the

jacobus burgundus molay. the chevalier du temple has unfortunately no history, so far as i have been able to trace. i have met with it as a bare title in one other early collection, which has become known to me by means of a dutch list of mss, and there is no need to say that it occurs in the nomenclature of ragon. it is numbered 69 in the archives of the metropolitan chapter of france, and 8 in the rite of the philalethes: they may or may not refer to the same ritual as that which i have summarised here. there is no means of knowing. in any case the 36th grade of mizraim and the 34th of memphis, which became no. 13 in the ancient and primitive rite, is to be distinguished utterly: it is called knight of the temple, but has no concern with the templars and is quite worthless. it should be

january 13, 1766, as its date of formulation, and there is a record of the observance master grade, with a catechism attached thereto, belonging to the same year. but as 1751 seems too early for anything in the definite sense so 1766 is much too late. a memoir of herr von kleefeld by j. c. schubert bears witness to the former's activities on behalf of the strict observance between 1763 and 1768. the rite, moreover, was sufficiently important in 1763 for an impostor named johnson to advance his claims upon it and to summon a congress at altenberg in may, 1764, as an authorised ambassador of the secret headship or sovereign chapter in scotland. his mission was to organise the order in germany, and for a time von hund accepted and submitted, from which it follows that his own rite was still

BANISHING THE SLAVE GODS

ntext 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 center of your forehead. in the same manner that said pentagram is projected out during the rite, you may project this onto the center of the forehead of the person you are cursing/blessing. the key to the efficacy of this attack lies in the ability to open ones own "third eye chakra" which provides the force behind the actual symbol. here is a brief sex magical rite to open the "third eye. obtain crowley's book of thoth: tarot take out the devil and tower cards. you can: a. masturba

p//occult100.com/sigil.shtml and a gallary of photographic examples http//www.sigilgarden.com/ method may also apply to two partners as an adjunct to anal intercourse. the active partner fucker will associate with the tower. the passive partner fuckee associates with the devil. the procedure will be done as suggested above, but the passive partner will serve as the active focuser and projector in the rite. as to the intent of this rite/practice/magical procedure- the purpose is to create a psychic link between your self and the one who is being cursed/blessed. the objective is to activate their "third eye chakra" thereby raising their energy and attention to a higher vibration, in essence. initiating them toward illumination. this is one of the secrets of initiating via shaktipat quickenin

BLACK WITCHCRAFT

ing awakened to the path of the devil and his bride, to becoming through the daemonic spirit inherent within our blood. this dynamic process has been represented in the luciferian witchcraft grimoires in various manners, in yatuk dinoih, i have presented a system coherent with cainite workings based on the isolated spirit as embodied in the flesh of the initiate, being as represented as paitisha, the rite of zohak and other workings within the grimoire. the spirit of baphomet or the sabbatic goat, the god of witches is revealed thus as cain himself, the bestial god who has shed the flesh to the daemon head of the therion formed witch-god or goddess. once one has began the process of separation, ignorance falls away as clay burnt with blackened flames, the spirit lifts up to dance in twiste

for it s deeper meaning; but it must be known that those who walk this path are considered cursed and condemned by society, once you walk the path of initiation, the devil s blood is within your veins, your very shadow is the darksome dance of daemon and angel, cain and lilith. the ritual of the sabbat within the order of phosphorus is one which echoes the ancient terms and ideals which describe the rite. some seek to leave the flesh at night and fly forth in spirit to the circle, yet others find ceremonial practice more to their liking; while others practice in solitary and their imagination opens forth the gates to the infernal and celestial gathering. in ecstasies: deciphering the witches sabbat by carlo ginzburg, he describes one rite which the attributes mentioned hold resonance with

BLUE EQUINOX

4. the order of the temple (knights templar. 5. the order of the knights of st. john. 6. the order of the knights of malta. 7. the order of the knights of the holy sepulchre. 8. the hidden church of the holy graal. 9. the hermetic brotherhood of light. 10. the holy order of rose croix of heredom. 11. the order of the holy royal arch of enoch. 12. the antient and primitive rite of masonry (33. 13. the rite of memphis (97. 14. the rite of mizraim (90. the equinox 198 15. the ancient and accepted scottish rite of masonry (33. 16. the swedenborgian rite of masonry. 17. the order of the martinists. 18. the order of the sat bhai, and many other orders of equal merit, if of less fame. it does not include the a.a, with which august body it is, however, in close alliance. it does not in any way inf

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

and flowers strewn about the circle. if the coven normally wears robes, for this rite it is suggested that the bride and groom at least be skyclad; preferably the whole coven. it is traditional in the seax-wica for the bride and groom to exchange rings. these are usually gold or silver bands with the couple's (craft) names inscribed on them in runes. these rings rest on the altar at the start of the rite. the priapic wand is also on the altar. the erecting the temple is performed. priest and priestess kiss. covener "there are those in our midst who seek the bond of handfasting" priestess "let them be named and brought forward" covener.(groom's name. is the man and (bride's name..is the woman" bride and groom move forward to stand facing priest and priestess across the altar bride opposite

hip with the old ceremony ofhandparting. this, of course, is never undertaken lightly. handparting rite before the ceremony the couple will sit with the priest and priestess and work out a fair division of their property, plus provision for support of any children of the marriage. a scribe will make note of this and the record will be signed by all. if either husband or wife are not available for the rite (by reason of relocation, ill health or whatever, then a witch of the appropriate sex may stand in for the missing party. the rite will take place in this fashion only if there is a signed agreement from the missing party, together with the marriage ring. the erecting the temple is performed. priest and priestess kiss. covener.(husband's name. and.(wife's name, stand forth "names used for

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

older equivalent of the christian holy communion. the offering of the body of the corn god is made in the honey cakes seite 114 wicca01.txt on the pentacle, or sacred dish, and the beer or wine in the chalice is fermented from the sacrificed barley wine. in primaeval times, actual blood was used to symbolise the sacrifice of the sacred king at lughnassadh, the festival of the first corn harvest. the rite goes back thousands of years. the cakes and ale are consumed by the people acting as high priestess and priest in a dual energy rite or by those initiated in those roles. crumbs and wine are first offered to the earth mother or poured into a libation dish (a small dish for offerings. then the priestess offers the priest a tiny cake and then takes one herself and he offers her the wine bef

l barge. in some grail legends, the knights templar were the traditional guardians of various holy relics, including the grail cup, that were brought back from the crusades. grail treasures: the main elemental ritual items in magick, associated with the treasures of the celts, and having parallels in christianity. handfastings: a popular marriage rite among wiccans, named after the focal point of the rite in which a couple's right hands are loosely joined by a cord to symbol the uniting of the two people, body, mind and soul. hedge witches: lone witches; the name comes from the practice of village wise women surrounding their homes with a hedge of hawthorn, a magical tree that afforded privacy from the curious. the horned god: the male principle in wicca, lord of the hunt, the herds, winte

CHAOS MAGICK AND LUCIFERISM

ssary manifestation by the act of love, considering it seems to incarnate or flow backwards. this can be viewed as an initiation resembling what has been described in my book of the witch moon as the osculum infame, or kiss of shame. the devil itself, resembling the o can achieve autoerotic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of th

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ion was noted in a postslavery report, a practice known as "turning the sifter" involving a "man of standing in the church" who was able to detect a wrongdoer by balancing a sifter between two chairs. one nineteenth-century writer assumed that the ritual was an african survival that had been adopted by black americans "substitute a raw-hide shield on two upright spears" she proposed "and you have the rite as it is practiced today on the guinea coast" the distinctive "africanness" of the style of many african american supernatural practitioners, we will see, was a quality that both whites and blacks commented upon.[30] it was not unusual for practitioners of conjure to profess their simultaneous commitment to christianity. a devout baptist and former slave "uncle" john spencer, told works p

CHRONOLOGIA RORISPERGIUS

found in front of the lateran in rome. 1770 "initiations of egyptian priests" by two german masons, von kappen and j. w. b. hymmen thought to have influenced the composition of cagliostro's egyptian masonry. 1773 james bruce returned from six years in abyssinia with three ethiopic copies of the "lost" book of enoch. savalette de langes, keeper of the royal treasury, and court de gebelin, founded the rite of "philalethes or searchers after truth" its aim was the perfection of man, and his union with divinity, it constitution was identical with the rite of "primitive philalethes of narbonne" 1776 adam weishaupt forms the order of illuminati of bavaria 4 july. philadelphia, pennsylvania. thirteen colonies declare their independence from britain. these colonies call themselves the united stat

DANCE OF THE WITCHES

ssible; these are powerful actions, sacred actions, and deserving of your every bit of awareness and attention. when you speak, allow your words to flow steadily and calmly, resonating with deliberate focus. the mind will try to "speed up" on you, but gently keep it reigned in, and let awareness be deep, steady, and fully absorbed on what you are doing, not matter how minor it seems. the power of the rite, the motions, all suddenly increase in amazing ways. some experienced folk like to get into trances before the start of the rite, but others know another truth: that deliberately and steadily paying full attention to the motions of the rite can itself be a door into the trance, and in this way, some find it easier than "putting on the mantle" before they begin. it is simply another approa

to the motions of the rite can itself be a door into the trance, and in this way, some find it easier than "putting on the mantle" before they begin. it is simply another approach to this (or any other) rite. try both, or use both as you feel the need. you will discover that these two bits of advice greatly increase any rite's power and affect: the rewarding feeling of any rite is increased when the rite participants are resting in the secure awareness of the interconnectivity of all things, and celebrating every word and motion of a holy rite with the ultimate pure, focused awareness and deliberate steadiness* the key to the witch's dance is right there. not only do you have to have faith that your position in fate echoes your actions, intentions, and words into every other portion of fa

easy to visualize as to improvise. my personal favorite time for this rite is in the woods at night, under a large moon, with flour used to mark out the circle and triangle, because of how ghostly it glows. in these traditional circle-and-triangle workings devoted to the secret lord of the witchfaith, the altar would typically be inside the center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and close your eyes, to calm yourself. at this point, you must imagine yourself in darkness, something that is not hard to do with your eyes closed, and really not hard to do if you do this rite after the sun has set. when you are ready, you open your eyes, and look east to the altar a ways away, and imagine a light from the altar (a

DAVID ICKE THE BIGGEST SECRET

ylonian brotherhood. theywere, and are, keen supporters of mind control outrages like project monarch andmkultra. how appropriate, given that the roman catholic church has survived byterrifying, brainwashing, and mind controlling its global congregation. cathy says shewas pressured and manipulated from a young age by the cia s roman catholic branchinto keeping secrets through a technique known as the rite to remain silent. and therewere so many secrets to keep locked away in her compartmentalised mind.in the years that followed, she says she was under the control of the us democrat,the senator for west virginia, robert c. byrd, and her abuse by him and thegovernment agencies expanded. byrd is a constitutional expert working to undermineand destroy the best parts of the american constitutio

DEITUS

kinesis, and the release of emotional energy from the magician. satanic rituals are performed to focus the mind and direct the flow of energy. it has often been said that satanists perform human sacrifices or engage in other criminal acts such as molesting children or killing animals. the rationale behind this is that the energy of the emotionally charged victim is released in the performance of the rite and directed within the ritual to accomplish the will of the magician. these types of crimes are very rarely ever committed by a satanist for an obvious reason which has nothing to do with moral or ethical beliefs. a satanist cares about what is best for him and would not engage in acts which would jeopardize his freedom or safety. the occasional deviant may commit some horrific crime in

DION FORTUNE MYSTICAL QABALA

ic attributions only, and should not be confused with other pantheons; for although we may go to other systems for intellectual enlightenment, we are unwise to attempt to mix the methods of practical working and unfoldment of consciousness. 17. for instance, the seventeenth path, between tiphareth and binab, is assigned by the sepher yet rah to the element of air. we are far wiser to work it with the rite of the element of air and the holy names assigned thereto, and to approach it through the appropriate tattva, rather than confuse the issue with the associations of the assorted collection of deities, castor and pollux, janus, apollo, merti, and other incompatibles assigned to it by crowley, whose correspondences present an inextricable tangle of associations. mystical qabala page 61 18

longs to yesod, and has nothing whatever to do with the vitality cult, which belongs to netzacb, the sphere of venus-aphrodite. this concerns certain very important esoteric teaching on the subject of the vitalising or magnetic influences which the sexes have on each other, quite apart from physical intercourse, and will be dealt with when netzach, the sphere of venus, comes to be considered. 18. the rite of chokmah, if such it can be called, is concerned with the influx of cosmic energy. it is formless, being the pure impulse of dynamic creation; and being formless, the creation it gives rise to can assume any and every form; hence the possibility of sublimating creative force from its purely priapic aspect. mystical qabala page 87 19. so far as i know, there is no formal magical ceremony

DION FORTUNE PSYCHIC SELF DEFENSE

y be that affects the diviner is probably the same thing that affects the occult attack. when we recall, moreover, that running water will throw hounds off the scent just as effectually as it will the alleged witch, we may feel that we cannot be accused of gross superstition if we give the old folk-tradition a trial and note the results. water, again, is the vehicle of purification. it is used in the rite of baptism by the church and in the preparation of the place by the occultist about to perform a ceremony. strictly speaking, there should be a trace of salt in the water thus employed, and both salt and water are blessed with powerful invocations when the priest is preparing holy water, whether for a baptism, or for placing in the holy water stoup for the use of the congregation. as far

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

, primitive culture, vo1. ii, p. 364, and fraser, golden bough, pp. 193-208. 3 the story continues that isis then wrapped the pillar in fine linen and anointed it with oil, and restored it to the queen. plutarch adds that the piece of wood is, to this day, preserved in the temple of isis, and worshipped by the people of byblos. prof. robertson smith suggests (religion of the semites, p. 175) that the rite of draping and anointing a sacred stump supplies the answer to the unsolved question of the nature of the ritual practices connected with the ashera. that some sort of drapery belonged to the ashera is clear from 2 kings xxiii, 7. see also tylor, primitive culture, vol. ii, p. 150; and fraser, golden bough, vol. i, p. 304 ff] p. li plutarch's version. chest by ship to egypt, where she ope

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

es. one of the first to adopt women was the mopses. the felicitaries existed in 1742. the fendeurs, or woodcutters, were instituted in 1763 by bauchaine, master of a parisian lodge. it was modeled on the carbonari, and its popularity led to the establishment of other lodges, notably the fidelity and the hatchet. in 1774 the grand orient lodge of france established a system of three degrees called the rite of adoption and elected the duchess of bourbon as grand mistress of france. the rite has been generally adopted into freemasonry, and various degrees were added from time to time to the number of about twelve in all. latin and greek mysteries were added to the rite by the ladies hospitallers of mount tabor. the greatest ladies in france joined the french lodges of adoption. the rite of mi

ss of france. the rite has been generally adopted into freemasonry, and various degrees were added from time to time to the number of about twelve in all. latin and greek mysteries were added to the rite by the ladies hospitallers of mount tabor. the greatest ladies in france joined the french lodges of adoption. the rite of mizraim created lodges for both sexes in 1819, 1821, 1838, and 1853, and the rite of memphis in 1839. america founded the rite of the eastern star in five points. in these systems, admission was generally confined to the female relations of masons. the order of the eastern star and that of adoptive masonry were attempted in scotland but without success. adramelech according to johan weyer, adramelech is chancellor of the infernal regions, keeper of the wardrobe of the

hey must detest, avoid, and calumniate men of understanding, but flatter, foster, and blind fools, that they must spread abroad with much mystery the intelligence that the court de st. germain was five hundred years old, and that they must make gold, but dupes before all. traveling into courland (western latvia, cagliostro and his wife succeeded in establishing several masonic lodges according to the rite of what he called egyptian freemasonry. persons of high rank flocked around the couple, and it is even said that he plotted for the sovereignty of the grand duchy. it is also alleged that he collected a very large treasure of presents and money and set out for st. petersburg, where he established himself as a physician. a large number of medical cures have been credited to cagliostro thro

dy and camphor. a prayer is then repeated. the operator must be careful to have no alloyed metal about him except a gold or silver coin wrapped in paper, which must be cast to the spirit when he appears outside the circle. the spirit is then conjured three times. should the spirit fail to appear, the two ends of the magic rod must be plunged into the flames of the brazier. this ritual is known as the rite of lucifuge and is believed to invoke the demon lucifuge rofocale. modern revival ceremonial magic declined in the eighteenth century and most of the ritual books became buried in libraries. the surviving knowledge was collected into a single volume by francis barrett in the magus (1801. however, in the mid-ninteenth century, a revival of ceremonial magic began with the career and writing

ormed many miracles. the story is told in the lay of the volsungs. the grand grimoire a grimoire, or text of instruction for use in ceremonial magic. it was supposedly edited by one antonia del rabina from a copy transcribed from the genuine writings of king solomon. the grand grimoire is divided into two parts, the first containing the evocation of lucifuge rocofale and the second concerned with the rite of making pacts with demons. the first portion of the grand grimoire describes a process for evoking evil spirits to assist the operator in discovering hidden treasure. the second part suggests the surrender of the magician s body and soul to the demon, but the pact is grossly unfair to the devil, for it is such that the magician can readily slip through his fingers. the work has been reg

many believe that confirmation of this view is the worship of fire still existing among the gypsies of southern hungary although this is also characteristic of india. there are special ceremonies observed at childbirth, in order to avert evil during the period between birth and baptism. prior to the birth of the child, the gypsies light a fire before the mother s tent, and this fire remains until the rite of baptism has been performed. the women who light and feed the fire recite the following chant: burn ye, burn ye fast, o fire! and guard the babe from wrathful ire of earthy gnome and water-sprite, whom with thy dark smoke banish quite! kindly fairies, hither fare, and let the babe good fortune share, let luck attend him ever here, throughout his life be luck aye near! twigs and branches

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

s the original form from which all helmets or defensive headpieces, whether greek or not, derive. when a phrygian cap, or symbolizing cap, is bloodred, it stands for the cap of liberty, a revolutionary symbol; in another way, it is even a civic or incorporated badge. it marks the needle of the obelisk, the crown or tip of the phallus, whether human or representative. it may have had its origin in the rite of circumcision. the real meaning of the bonnet rouge or cap of liberty is obscure, but it has always been regarded as a most important hieroglyph or figure. it signifies the supernatural simultaneous sacrifice and triumph. it has descended from the time of abraham, and it is supposed to be an emblem of the strange mythic rite of the circumcision preputii. the phrygian cap stands as the s

secret english templar order that possessed an ancient jewish terra-cotta cup believed to be the true eucharistic vessel of the last supper. the cup was encased in gold, with two ancient silver auxiliary grails, prepared in 1888 to do the sacred grail rites as had been done once each century by the order and its predecessors in the 88th year (88 being a mystical number in the christian kabbalah. the rite (a theurgical eucharist) was performed with the understanding that it would reempower a channel for divine blessing upon the planet for the coming century and protect humanity from being overwhelmed by dark forces. however, in 1888, the elderly abbot of the order had some concern that the chalices would be stolen by people who wished to use them for less altruistic magical purposes. the c

FIRE OF QAYIN RITE

in tubalo s fire, it suffered the ordeal of the pyre; cast into waters, hissed it s song, the starry viper s iron tongue was tempered on the anvil-stone, til radiant as changeless bone, with whispered charge and wordless spell, the gramarye of azazel. the edge was ground and thus was made, the narrow road of sharpened blade. this is the metal: twas shaped by cain who wrought the heavenly arthame. the rite of the fire of qayin- being the mystery of the house of azazel: the invocation of the great blood and the mystick flame, kindle the mystick fire upon the alter and gaze into its heart, brooding upon the inner fire and fanning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the

FRATER ELIJAH ANGELS OF CHAOS

n such a perspective, and it is my hope that this may of itself clear a road along which others will travel towards new solutions of old problemd angels of chaos by frater elijah copyright 1999 you want the word, that s what you ve come for. my advice is, don t ask! do as i do! seek out gold- but not my gold- and guard it- the dragon (grendel) contents introduction- 0 theory- 1 the formulation of the rite of godhood- 2 rite of godhood/ grendels had an accident- 3 results of the rite of godhood- 4 the summation of the techniques- 5 the bindings- the rite of suffering- 6 6a) the bindings 6b) what are demons? 6c) some journal entries the scarlet brotherhood- 7 phuture- 8 even the gods deserve their pain- the lady s law appendices i notes on chrnzn ii commentary on liber chrnzn iii the nature

sacred magick(*1. chapter 2 gives the mind set to adopt and prayer-form rituals (which obviously must be personalized to the magician using them. the third chapter gives other magic s to poke around with (such as summoning an army to do your bidding) anyway, it is a good book and i suggest you read it, along with this text. in the latter part of this essay i present grendel s had an accident and the rite of godhood as well as the collective bindings/ initiations called the rite of suffering as my own version of this operation (in extension. a little theory based upon my song of illusion. the hga is a manifestation from probable time, of the self (distinguished from the self) in unity and perfection of it s will. the hga is a reflection of perfection of the magus. unity is desired to align

i also found that by dredging up the memory of that night, this brought renewed turmoil, which allowed me to nullify it yet again. i was intoxicated for weeks [this memory was eventually exhausted, by this technique] coincidentally at this time also, i was to undergo initiation into the autonomatrix, and had to write an initiation ritual. i channeled all of the energy i had into this rite, called the rite of godhood (rog. ever since grendel s had an accident i noticed a presence about me, something there but not quite there. it did not feel menacing, on the contrary, it felt very home-type feeling, so i just kept a doing what i was doing. i had some vague notions of what the holy guardian angel (hga) was supposed to be, and decided to incorporate something along these lines into the rog. i

t me bear the joy of liberation. my light and my darkness, this is nothing, my self of god, a prophet reborn. to invoke my being. i become- xephera xephera azazas azathoth- the joy of chaos is my soul. i am and i am not act iii the skull is now a silent object, staring mute at me. the eye is two-dimensional again, the mage walks alone and as poor little grendel has had an accident, so may you all the rite of godhood pre-cursor note: this rite incorporates a variance of the dark matter at hand rite. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in the other consciousness in accordance with one's will. to attune the mind which is not self with it's god path. an advanced initiation to the magical way (this was used as my initiation to the autonomatri

that your voice echoes through out all of existence. issuing forth a deep and powerful declaration (of war. b) banish as one sees fit. formalized. god's (destroy the sigils in fire, watchtowers, other. v. post ritual one must have some form of celebration following the ritual (raves are recommended. worked sigils to cast should be fired during this celebration as to an enactment of desire. final the rite seems very formalized, but it is not really. the only parts that need formality are the intents, but the visualizations and words should flow naturally. the only timing critical part is of course the trance. as per the chaos sigil, who knows what it is/ is not. it may be a power, information, spell, calling, banishing. we do not know. a no-mind technique may be of use in divining the sigi

ot failed me yet. also look for "synchronicities. we do not know in what way the sigil will manifest, or in what form. love to all, elijah of purpl(z. welcome to eternity_ 4 godhood results only love can set you free- n-trance today's date is 11/1/98 the ritual (rite of god-hood) was performed. upon arriving at the site, i realized that i forgot (i think purposefully) my sigils and guidelines for the rite. i performed the rite from memory and constructed the rest. some very interesting things occur-ed. the first was, in arriving at the ritual, i felt sort of hurt/ angry because the drummers did not want to partake of any intoxicants with me. i did not know them very well and they did not trust me. i do not blame them as i probably would do the same, but this bothered me. this "bother" seem

memory and constructed the rest. some very interesting things occur-ed. the first was, in arriving at the ritual, i felt sort of hurt/ angry because the drummers did not want to partake of any intoxicants with me. i did not know them very well and they did not trust me. i do not blame them as i probably would do the same, but this bothered me. this "bother" seemed to manifest more and more (after the rite) and it seems that similar factors have been brought to the fore. as if the rite induced and called for an analysis/ correction of my personality (in this arena. this is where i am at now, confronting different "issues. another interesting thing occurred, during the rite, upon calling set, i felt a presence, a very cynical presence. it felt like "oh look, another god aspirant" a sigil man

t seems that similar factors have been brought to the fore. as if the rite induced and called for an analysis/ correction of my personality (in this arena. this is where i am at now, confronting different "issues. another interesting thing occurred, during the rite, upon calling set, i felt a presence, a very cynical presence. it felt like "oh look, another god aspirant" a sigil manifested during the rite. a sigil whose attribution is the phoenix. i do not know what this sigil means yet (sigil omitted call [1) whose number is 76, it sort of looks like a 7& 6 combined. upon being in an 'in-between' sleep/ awake state on samhain night, a voice came to me. it sounded like a multitude of robot-like voices in unison. it said something to the effect of "you were given the first of three. you mus

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

ranch. further, that the words of the motto 'christus exaltus salvatar' shall be displayed in a semi-circle upon the upper part of the field, on either side of the standard of the cross, and, encompassing the whole in a bordure, the following words, in full or in proper abbreviation thereof 'the seal of the general assembly of the presbyterian church in the united states of america" the origin of the rite of baptism as performed at the present time in christian churches, may be traced directly to the worship of the sun, within which were supposed to reside the reproductive powers of nature. all nations have had ceremonies corresponding to our baptism and confirmation rites, such baptism being either by fire or water. when we remember that for ages fertility, or the power to reproduce, cons

tly to the worship of the sun, within which were supposed to reside the reproductive powers of nature. all nations have had ceremonies corresponding to our baptism and confirmation rites, such baptism being either by fire or water. when we remember that for ages fertility, or the power to reproduce, constituted the idea of the deity, we are not surprised to find that the original signification of the rite of baptism had, and still has, in some of the oriental countries, special reference to the child's sexual obligations. in india, the religious rites performed upon the individual occur at birth or soon after; at betrothal, which takes place in childhood; at puberty; at marriage, and at death. the fact will be noticed that all sexual (spiritual) obligations and seasons fall within the doma

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

avaughanin the columnsoflight.westcott, who hadjust welcomed waite back into the fold of the golden dawn, was delighted at waite's exposure of a 'gross libelwhich is at the sametime an abominable and cruel falsehood'(devil255worship,p. 280. waite was further praised by johnyarker,whoreviewedthe book forthefreemasonand who wasespeciallypleasedbecausehe himself had been described not only-ashead of the rite of memphis and mizraim (which he was)butalsoas a prominent satanist'(which he was not).thediana vaughanaffairwas nothing more than aflashin the pan, and waite's secondbook on the palladium,dianavaughanandthequestionofmodernpalladism,remained unpublished. but his role was not forgotten, and when he becameinterestedinmartinism-arite basedlooselyon the philosophyoflouisclaude de saint-martin

gathering (diary, 3 march 1903).the ceremonies themselves impressed him greatly, and he returned to england well pleased. early in may, waite learned that he was to be granted jurisdiction .overthe rite in 'england&the colonies, and in may1907he wasreceived(by correspondence-he never again visited geneva) into the additional degrees of profts andgrand profts; buthe made no attempt to di,sseminate the rite never worked the gradeswhich had been conferred upon him. he may have discovered too few suitable candidates, but as he was most likely to find them within the ranks of the s.r.i.a, a more probablereasonfor his leavingthe rite to liedormant was his dispute with that society. waite and blackden had.been .admitted to the metropolitan college of the s.r.i.a. on10april1902and immediately bega

s of the fellowshipofthe rosy cross, it became more sure.andinthe true understanding of the secret tradition lay the essential difference between the oldorderand the new; by its very nature the independent and rectifiedritecouldnotentirely rid itself of the magical practices of the originalr.r.eta.e.-nordid its members wish it to do so. for all that waite urged mysticism upon them, the members of the rite would not willingly give up astral travelling, visions,and phenomena;facedwith a demand r:ject the cipher manuscripts, they could not bringthemselvestoacceptthe consequence:therejectionof the glamourofmagic.insteadtheyrejectedwaite. it wouldnotbe correct, however, to see the demise of isis-urania and thewhole and rectified rite aswholly due to theclashbetweenmagic and some of themembersde

-toavoid all interferencewiththe official religion professed by their co-heirs in the fellowship and to discourage itwhenattempted in theirowncase,(g)to endeavour before all things to realize in theirownhearts those high intimationswhichare contained in the symbolism of the grades. 13.theconstitution of the fellowship is hierarchic and not elective, its government being vested in the imperator of the rite,whohas power to appoint his successor, subject to confirmation by the body general of adepti exempti, and also to appoint substitutes for the government of the temple. 14.theconditions on which persons are received into the fellowship are embodied in the form of profession suppliedthroughtheir sponsors to postulants and such persons may be of either sex.thedecision as to reception- rests

fthetemple3. the honourablefratertheoreticus, id est, mens conscia sponsiguideofthepathsandgrades4. theauxiliaryfraterzelator,id est, terra illuminataproclamatoretlucifer5. ti-!e fraterthurificans, id est, thuribulum ferensthurifer6. thefrateraquarius,idest,aquam benedictam ferensaquarius7. thefraterostiarius. id est, custos liminis, a novice of the rosy crossguardn .b. the imperator, or chief of the rite, presidesexofficioin allgradesof the fellowship, either personally or by his appointed substitute. in those cases where certain offices are taken by sorores of the fellowship, the necessary alterations are made in the modesofaddress.187__appendixe. 186theclothingofcelebrantsandofficers1. the honourablefraterphilosophicuswears a green robe over his black habit and a collar of red silk, fro

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

die-innes declaimed the successive clauses of hiscon255stitution with histrionic magnificence. it fell upon myself subsequent255 ly to take the clauses successively, reciting objections and securing promisesofvariations or amendments in several cases.itbegan to look ominouslyasif the draft might pass, subsequent to alteration there and here, and that brodie-innes would be claiming the headship of the rite in consequence. i proposed therefore the rejection of the second draft constitutionintoto,with the result that this also lapsed for want of the requisite majority.itbeing resolved otherwise that the triumvirate as such should not be elected for a third year, i proposed also that those who regarded the golden dawnascapable of mystical instead ofanoccult construction should and had indeed r

at penywern road, earl's court, in convenient premises for something like ten years.itwas during this prosperous period that frater sacramentum regis, en255 dorsed by the adepti minores, relegated the original rituals of the golden dawn to a place in the archives and produced othersdenooo,retaining a certain rootinsome so-called cipher manuscripts which constituted the source and warrant whereon the rite was based.thefact of their existence, however, was known only to a few.waite retained the outer order rituals with little change until1910,when they were heavily revised, or as heputit 'newly constructed from the cipher manuscripts, and were, for the first time, issued to members in printed form 'by the authority of the concealed superiors of the second order'.itseems unlikely that he wor

rater mawahanu thesi emerged from retire255 ment to maintain, in the absenceofallevidence, that the egyptian fellaheen, long prior to the discoveryinquestion could have been and probably were acquainted with the fact that certain hiero255 glyphic texts were funerary rituals. after an unprofitable debate frater sacramentum regis, aschiefadept in charge, withdrew his copyright rituals and dissolved the rite as at that time constituted' created by the cipher manuscripts, isis-urania had finally been destroyedbythem. while all this was shaking the foundationsofwaite's edifice, felkin was busy shoring up his own by hunting for the secret chiefs. in1903,having lost isis-urania to waite, f elkin set up his own amoun temple in london and carried on the golden dawn workings in more traditional styl

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

us manipulation of sources and the use of specious reasoning, that swedenborg had indeed been a freemason and that many of the hauts grades of the later eighteenth century were heavily influenced by swedenborg and his theology. and then, towards the end of the text, comes the startling announcement that the swedenborgian rite had been revived in america. beswick s account of the recent history of the rite is guarded at best the author is not very clear in this part of the book commented the reviewer in the intellectual repository (june 1870, p. 791) although he is surprisingly forthcoming in describing the structure and teaching of the rite. even this failed to attract any but dismissive reviews in the masonic press18[18, and derision from his co- religionists: 17[17] beswick to george c

the members have seen the degrees worked in full. applications for admission have come from every quarter of the american continent, and there can be no doubt that the swedenborgian rite is destined, in a few years, to spread itself over the continent of america, north, south, east, and west. if its leaders do nothing to restrain it21[21. this is not quite how beswick s masonic contemporaries saw the rite. 19[19] new jerusalem messenger, 1870, p. 251 20[20] samuel beswick, swedenborg rite, pp. 183 184. 21[21] ibid p. 166 if it did come into being in 1859 (which is debatable, to say the least) it escaped the notice of the grand lodge of new york whose proceedings contain no reference to it. even in 1870, when its existence was publicly announced, it elicited only a muted response. beswick h

my conservative views in relation to his, as i supposed, proposed rite of swedenborg, in which he desired me to take part; but i declined, thinking that it was impossible for him to have the means of being possessed of the genuine rite of swedenborg, but from his book one would be led to a different view, although apparently written and published to promote or exploit his proposed introduction of the rite of swedenborg in america22[22. cunningham also commented on the lack of interest in his book or his project which was eventually discreditied. beswick himself, however, he found to be a very pleasant gentleman not a large man, but a good talker. which characteristic explains, perhaps, how he persuaded the masonic publishing co. to issue a book with so little commercial potential (it evide

iety. beswick was eager for the book to be reviewed in swedenborgian circles: i would like to know how we can secure a favourable, or at least an unprejudiced review on the part of the work in the n[ew] j[erusalem] magazine. can you ensure it? will you undertake it if i send you a copy of the work for review? but, as we have seen, such reviews as did appear were not exactly what he had hoped for. the rite, however, was another matter. he was sure that it would prosper: i saw albert pike, the great masonic mogul of the 33, last week at the masonic publishers rooms. he speaks highly of the work, and begs to receive the degrees of the swedenborg rite. i have promised to give him them in may next. our nabobs all speak highly of the rite, so far as they know it. beswick may have met pike (if th

, dan sickels and john sheville, all 33 men, and within a few weeks of each other. these high masons care but little for the whole ceremony, so i initiated them by putting the three degrees of our order into the form of a lecture, and giving them the signs, words, grips, etc. at successive stages of the ceremony24[24. as with the pike episode this is probably pure invention on beswick s part, but the rite did have a few real members at this time, two of whom beswick mentioned in a subsequent letter to stuart. of one of them, a mr. royle, beswick wrote that, he is a well posted mason, and is now in office. he is also a member of our menei temple no. 1 (swedenborgian) also his eldest son.25[25] stuart, too, seems to have been a member, for beswick suggests to him 24[24] quoted in voorhis, op

quote in voorhis, op. cit, p225 27[27] the kneph, vol. 3, no. 1, january 1883, p. 3. voorhis, op. cit, gives the date as 1st may 1872 active, in any meaningful sense of the word, in the swedenborgian rite is another matter28[28. with its twelve petitioners the canadian grand lodge and temple was twice the size of the grand lodge of new york but no record survives of any working of the degrees of the rite by the solitary lodge, sphynx lodge and temple no. 1, that was founded at maitland. even so the grand lodge seems to have survived, on paper, for at least ten years: on 25th june 1883 c. m. moriou wrote to mcleod moore asking that the canadian body recognise the regularity of the newly established grand lodge and temple of roumania29[29. this they presumably did and the swedenborgian rite

h june 1883 c. m. moriou wrote to mcleod moore asking that the canadian body recognise the regularity of the newly established grand lodge and temple of roumania29[29. this they presumably did and the swedenborgian rite continued to exist in canada, if not to act, for a further seven years until 1890 when mcleod moore died. from 1891 onwards no reference to it appears on the official balustres of the rite. if the canadian members had expected beswick to work the degrees when he moved to canada they were doomed to disappointment. he retained the rank of past grand master of the grand lodge and temple of the swedenborgian rite of the u.s.a. he is so described in 1883 in a report of the sovereign sanctuary for canada of the antient and primitive rite, of which he was then grand master of cere

ir sovereign grand master, john yarker31[31. charters for these bodies were granted by yarker, much in the manner of a schoolboy swapping cigarette cards, in exchange for something he did not possess: a charter for the swedenborgian rite. the charter sent to yarker was dated 1 july 1876, but he had clearly been engaged in correspondence for some months before then; probably he had become aware of the rite s existence in canada as a consequence of his involvement with the antient and primitive rite, which was by the 1870s, primarily american (the sovereign sanctuary for great britain and ireland had been constituted on 8th october 1872; it remained on generally good terms with its american parent. the swedenborg rite in the united kingdom a letter from yarker announcing the introduction of

GILBERT R A THE MASONIC CAREER OF A

erre. ses adjoints sont: en premier degre, m. john-lewis thomas (senior sub-magus, qui est aussi le tresorier general de la fraternitie; en second degre m. macgregor mathers (junior sub- magus)'28[28. this is followed by a list of members of the high council of the s.r.i.a, all described as chiefs of the third luciferian order, and including john yarker, who is also correctly described as head of the rite of memphis and misraim. by this time, and with such allegations, the controversy over diana vaughan had spread to england, where waite took a leading role in the counter-attacks upon this suppositious lady freemason. a series of detailed rebuttals of her claims was published in the correspondence columns of the spiritualist journal light29[29, and waite then analysed the whole of the lite

and it will be something to possess a rite which requires no reconstitution, as in 73[73] ibid, 22 february 1903. the motto was that which he used in the golden dawn and in the f.r.c. it is taken from the vulgate (of the book of tobit. the arms are reproduced on the covers of a new encyclopaedia of freemasonry 74[74] diary, 3 march 1903 75[75] ibid 2 may 1903 the case of martinism. if i do secure the rite of the holy city, there will be trouble, i suppose, in this case with the english council of rites but unless some such connection based on a reasonable modus vivendi should suit my purpose, 1 will frighten the grand council with the rumour of secret associations behind my rite and they shall be glad to leave it alone'76[76. his plans for the c.b.c.s. in england were destined to come to n

ve it alone'76[76. his plans for the c.b.c.s. in england were destined to come to nothing, however, for, although he translated the rituals into english77[77] and was received in 1907 into the degrees of profes and grand profes- by correspondence, he did not make a second visit to geneva78[78. he made no attempt to work the two grades that had been conferred upon him and the only dissemination of the rite in england was, according to g. e. w. bridge, by 'waite personally and through his literary references to the rite'79[79. bridge felt, however, that 'this advance has developed itself naturally and smoothly and i'd let it continue on the same quiet lines'80[80. they were quiet lines indeed for waite's sole activity had been to recommend b. h. springett, in 1924, and bridge, in 1929, to th

ur in england the jealousy of the high grades here made the scheme impossible, and i look sometimes with sore regret on the great parchment which is the evidence of my appointment'81[81. in the same letter waite doubted that bridge 'could do anything of a practical kind for the furtherance of the order in this country. i should have done it long since, had any path opened. he was yet pleased when the rite was re-established in america in 1934 (blitz's charter having fallen into abeyance, for the two brethren concerned, dr. william moseley brown and j. ray shute, had learned of the rite and its significance through waite's writings. 76[76] ibid, 27 october 1902 77[77] in 1905; they were printed, or rather mimeographed, in 1934 by f. f. bahnson at warrenton in north carolina 78[78] his lette

th carolina 78[78] his letter of obligation is dated 26 november 1907. it is preserved in the archives of the independent great priory of helvetia at geneva 79[79] letter from bridge to f. amez-droz, chancellor of the order, 27 september 1929. in the same archives 80[80] ibid. 81[81] letter from waite to arnez-droz, 18 may 1929 waite still believed that he was the sole authority for disseminating the rite in england but the independent great priory of helvetia did not see him in that light and they did not inform him when, in 1938, fearful of the axis threat to masonry in switzerland, they had agreed to grant a charter to the great priory of england and wales for the c.b.c.s. in england. he learned of the new charter through a letter from shute, and expressed his surprise and annoyance in

masonry in switzerland, they had agreed to grant a charter to the great priory of england and wales for the c.b.c.s. in england. he learned of the new charter through a letter from shute, and expressed his surprise and annoyance in his reply 'it should be clearly understood, in view of other rumours, that i have held for many years, and still hold, the warrant of the helvetian priory which placed the rite in my hands. you might tell me further about those 'printed reports that the templar great priory of england has taken over the c.b.c.s' in this country. i have heard nothing about it and cannot imagine what it means, as there is nothing less likely in the world of masonry than that it should attempt to work them here'82[82. with the failure to propagate its most important rite, waite's '

account of the masonic peace memorial 'robert fludd and freemasonry, manchester association for masonic research (offprint, 1922 the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924 (chapters xv to xxi and xxiv relate to freemasonry) emblematic freemasonry and the evolution of its deeper issues (rider, 1925) the liturgy of the rite of the strict observance (warrenton, n.c, 1934, mimeographed) the secret tradition in freemasonry (rider, 1937) shadows of life and thought, being a retrospective review in the form of memoirs (selwyn and blount, 1938 (chapter 17, and passim (2) contributions to periodicals ars quatuor coronatorum 1902 comment on e. j. castle 'the reception (initiation) of a templar' vol. 15, pp. 170-2 th

1-8 light 1895 letter 'the mystery of miss diana vaughan, vol. 15, pp. 593-4 1896 letter on 'diana vaughan, vol. 16, pp. 11-12 'the question of lucifer, vol. 16, pp. 271-2 letter 'the question of lucifer, vol. 16, pp. 321-2 manchester association for masonic research, transactions 1921 'robert fludd and freemasonry: a speculative excursion, vol. ll, pp.65-80 the masonic secretaries' journal 1918 'the rite of the strict observance, vol. 1, pp. 179-81 the master mason 1927 'the royal and masonic art, vol. 4, pp. 745-53 nocalore (transactions of the north carolina lodge of research) 1946 'an introduction to the c.b.c.s, vol. 16, pp. 62-91 the occult review 1907 'satanism and the black mass'by s. r (on leo taxil) vol. 5, pp. 318-21 1908 'the latin church and freemasonry, vol. 8, pp. 146-50 191

GLOBAL FREEMASONRY

the bruce, welcomed them and allowed them to exercise great influence over the masonic lodges in scotland. as a result, scottish lodges gained great importance from the point of view of their craft and their ideas. today freemasons use the name mac benach with respect. scottish masons, who inherited the templars' heritage, returned it to france many years later and established there the basis of the rite known as the scottish rite."8 again, mimar sinan presents a lot of information about the relationship between the templars and freemasonry. in an article entitled "templars and freemasons" it states that "the rituals of the initiation ceremony of the order of templars are similar to those of present-day freemasonry."9 according to dk global freemasonry the warriors and the bankers: a book

GNOSTIC CATECHISM

erre. ses adjoints sont: en premier degre, m. john-lewis thomas (senior sub-magus, qui est aussi le tresorier general de la fraternitie; en second degre m. macgregor mathers (junior sub- magus)'28[28. this is followed by a list of members of the high council of the s.r.i.a, all described as chiefs of the third luciferian order, and including john yarker, who is also correctly described as head of the rite of memphis and misraim. by this time, and with such allegations, the controversy over diana vaughan had spread to england, where waite took a leading role in the counter-attacks upon this suppositious lady freemason. a series of detailed rebuttals of her claims was published in the correspondence columns of the spiritualist journal light29[29, and waite then analysed the whole of the lite

and it will be something to possess a rite which requires no reconstitution, as in 73[73] ibid, 22 february 1903. the motto was that which he used in the golden dawn and in the f.r.c. it is taken from the vulgate (of the book of tobit. the arms are reproduced on the covers of a new encyclopaedia of freemasonry 74[74] diary, 3 march 1903 75[75] ibid 2 may 1903 the case of martinism. if i do secure the rite of the holy city, there will be trouble, i suppose, in this case with the english council of rites but unless some such connection based on a reasonable modus vivendi should suit my purpose, 1 will frighten the grand council with the rumour of secret associations behind my rite and they shall be glad to leave it alone'76[76. his plans for the c.b.c.s. in england were destined to come to n

ve it alone'76[76. his plans for the c.b.c.s. in england were destined to come to nothing, however, for, although he translated the rituals into english77[77] and was received in 1907 into the degrees of profes and grand profes- by correspondence, he did not make a second visit to geneva78[78. he made no attempt to work the two grades that had been conferred upon him and the only dissemination of the rite in england was, according to g. e. w. bridge, by 'waite personally and through his literary references to the rite'79[79. bridge felt, however, that 'this advance has developed itself naturally and smoothly and i'd let it continue on the same quiet lines'80[80. they were quiet lines indeed for waite's sole activity had been to recommend b. h. springett, in 1924, and bridge, in 1929, to th

ur in england the jealousy of the high grades here made the scheme impossible, and i look sometimes with sore regret on the great parchment which is the evidence of my appointment'81[81. in the same letter waite doubted that bridge 'could do anything of a practical kind for the furtherance of the order in this country. i should have done it long since, had any path opened. he was yet pleased when the rite was re-established in america in 1934 (blitz's charter having fallen into abeyance, for the two brethren concerned, dr. william moseley brown and j. ray shute, had learned of the rite and its significance through waite's writings. 76[76] ibid, 27 october 1902 77[77] in 1905; they were printed, or rather mimeographed, in 1934 by f. f. bahnson at warrenton in north carolina 78[78] his lette

th carolina 78[78] his letter of obligation is dated 26 november 1907. it is preserved in the archives of the independent great priory of helvetia at geneva 79[79] letter from bridge to f. amez-droz, chancellor of the order, 27 september 1929. in the same archives 80[80] ibid. 81[81] letter from waite to arnez-droz, 18 may 1929 waite still believed that he was the sole authority for disseminating the rite in england but the independent great priory of helvetia did not see him in that light and they did not inform him when, in 1938, fearful of the axis threat to masonry in switzerland, they had agreed to grant a charter to the great priory of england and wales for the c.b.c.s. in england. he learned of the new charter through a letter from shute, and expressed his surprise and annoyance in

masonry in switzerland, they had agreed to grant a charter to the great priory of england and wales for the c.b.c.s. in england. he learned of the new charter through a letter from shute, and expressed his surprise and annoyance in his reply 'it should be clearly understood, in view of other rumours, that i have held for many years, and still hold, the warrant of the helvetian priory which placed the rite in my hands. you might tell me further about those 'printed reports that the templar great priory of england has taken over the c.b.c.s' in this country. i have heard nothing about it and cannot imagine what it means, as there is nothing less likely in the world of masonry than that it should attempt to work them here'82[82. with the failure to propagate its most important rite, waite's '

account of the masonic peace memorial 'robert fludd and freemasonry, manchester association for masonic research (offprint, 1922 the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924 (chapters xv to xxi and xxiv relate to freemasonry) emblematic freemasonry and the evolution of its deeper issues (rider, 1925) the liturgy of the rite of the strict observance (warrenton, n.c, 1934, mimeographed) the secret tradition in freemasonry (rider, 1937) shadows of life and thought, being a retrospective review in the form of memoirs (selwyn and blount, 1938 (chapter 17, and passim (2) contributions to periodicals ars quatuor coronatorum 1902 comment on e. j. castle 'the reception (initiation) of a templar' vol. 15, pp. 170-2 th

1-8 light 1895 letter 'the mystery of miss diana vaughan, vol. 15, pp. 593-4 1896 letter on 'diana vaughan, vol. 16, pp. 11-12 'the question of lucifer, vol. 16, pp. 271-2 letter 'the question of lucifer, vol. 16, pp. 321-2 manchester association for masonic research, transactions 1921 'robert fludd and freemasonry: a speculative excursion, vol. ll, pp.65-80 the masonic secretaries' journal 1918 'the rite of the strict observance, vol. 1, pp. 179-81 the master mason 1927 'the royal and masonic art, vol. 4, pp. 745-53 nocalore (transactions of the north carolina lodge of research) 1946 'an introduction to the c.b.c.s, vol. 16, pp. 62-91 the occult review 1907 'satanism and the black mass'by s. r (on leo taxil) vol. 5, pp. 318-21 1908 'the latin church and freemasonry, vol. 8, pp. 146-50 191

GNOSTIC HANDBOOK

lets mill that the great year may indeed be the basis for most cosmological systems. the gnostic tradition suggests that this great cycle was known to the atlanteans and was encoded into the rituals and architecture of ancient egypt. accordingly, the role of the pharaoh and later the priesthood had a special significance in relation to the unfolding of the great year. the egyptian star gnosis and the rite of rebirth the central focus of egyptian ritualism was the great pyramid, it was connected to the sphinx and operated as a initiatory structure. the pyramid was identified with the sanctuary of the sun and embodied ra, the solar logos. the rites undertaken in the chamber of the king and queen were rites of rebirth whereby the pharaoh became identified with the solar sphere. he mediated th

ing and queen were rites of rebirth whereby the pharaoh became identified with the solar sphere. he mediated the energies of the logos and hence accelerated the positive current and sublimated or transformed the negative. the sun like the planets and zodiac was a doorway between the spiritual and physical worlds and hence emanated forces from the pleroma and from the worlds of the archons. during the rite of rebirth the pharaoh left his body and traveled through the heavens. he journeyed through the realms of the planets and zodiac using passwords, gestures and codes, only after successfully passing the spheres could he then navigate through the great barrier and enter the pleroma. this ritual form was connected to the egyptian astro-gnosis and involved the pharaoh becoming the mediator fo

w creature: old things are passed away; behold, all things are become new. 2 cor 5:17 baptism, initiation and the anointing he went into all the country around the jordan, preaching a baptism of repentance for the forgiveness of sins. luke 3:3 baptism or immersion into water represents the first initiation on the spiritual path. it is a ritual recognition of the process of rebirth that has begun. the rite itself is not the same as the rite of christening, there is no biblical evidence for the initiation of minors. the rite of baptism is by full immersion into water and represents the descent of the old man into death (the water) and rebirth as a new creation. this can be readily seen from luke 3:3 where baptism is specifically referred to as the baptism of repentance. repentance as discuss

the descent of the old man into death (the water) and rebirth as a new creation. this can be readily seen from luke 3:3 where baptism is specifically referred to as the baptism of repentance. repentance as discussed earlier involves a radical change of life direction and hence can only be recognised in someone of mature age. baptism is the first of the seven sacraments used by the gnostic church. the rite is only available to those who have entered the path of transfiguration. baptism is one of three initiations offered by the gnostic ecclesia: baptism by water, anointing with the holy spirit and celestial confirmation (consolomentum. as can be seen from the verse below there are two distinct forms of baptism, both of which are available to those on the terrestrial path. there is the bapti

ated the albigenses and desolated much of southern france. small groups of albigenses survived in isolated areas but were pursued by the inquisition. one of the central cathari rituals was that of the consolamentum, a special form of adult baptism which could be administered only once. it was reserved only for those special cathars who had attained the level of the" perfected ones. it is believed the rite was preceded by a fast, various ritual forms of preparation and given by the laying on of hands. this rite was taken so seriously that anyone who profaned it by returning to a" material life" was expelled from the community. the believers, or credentes were those of the terrestrial path and followed a similar path to that of the perfected ones, however perfection was not required of them

ts. rites of union. these are the rites of union (they are available for either heterosexual or homosexual relationships of stability. illumination is the sacrament given to acknowledge the achieving of a state of spiritual enlightenment. it is a real sacrament of" sainthood" not the frail imitation the apostate church upholds. it is only given to the highest initiates of the path of the serpent. the rite of passing is the rite which guides a person through the time of death into the afterlife, it has much in common with the rites of the egyptian and tibetan books of the dead. in the gnostic traditions there are various rites of passing, including rituals for those left behind, rites for those passing away, rites for over the body, rites for just after death and so forth. feasts and festiv

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

d, all things are become new. 2 corinthians 5:17 gnostic theurgy page 138 baptism, initiation and the anointing he went into all the country around the jordan, preaching a baptism of repentance for the forgiveness of sins. luke 3:3 baptism (or immersion into water) represents the first initiation on the spiritual path. it is a ritual recognition of the process of rebirth which has been initiated. the rite itself is not the same as the rite of christening (there is no gnostic rite for the initiation of minors. the rite of baptism is by full immersion into water, and represents the descent of the old man into death (the water) and rebirth as a new creation. this can be readily seen from luke 3:3, where baptism is specifically referred to as the baptism of repentance. repentance (as discussed

descent of the old man into death (the water) and rebirth as a new creation. this can be readily seen from luke 3:3, where baptism is specifically referred to as the baptism of repentance. repentance (as discussed earlier) involves a radical change of life direction, and hence can only be recognised in someone of mature age. baptism is the first of the seven sacraments used by the gnostic church. the rite is only available to those who have entered the path of transfiguration. baptism is one of three initiations offered by the gnostic ecclesia: baptism by water, anointing with the holy spirit and celestial confirmation. as can be seen from the verse below there are two distinct forms of baptism, both of which are available to those on the terrestrial path. there is the baptism of repentanc

ress the mind that this is a special occasion, and that symbols need to be processed in a different manner. robes are important for they disassociate the wearer from everyday situations and focus on the special nature of the ritual. tools there is much debate about what tools are needed for ritual practise. again, these can vary greatly from tradition to tradition and also depend on the nature of the rite. in the more formal school of western ceremonial magic, there are four tools. these four tools are related to the four elements with the fifth, or spirit, being the gnostic himself. gnostic theurgy page 163 the wand. fire. the wand is used as an extension of the will or intent of the gnostic. it concentrates the energies of the rite and is used extensively with rites of invocation and evo

. used to mark the commencement and completion of a rite. ritual structure there are many different procedures for rituals and ceremonies, some use liturgy and high religious language, others use more physical and direct methods. in all rituals, regardless of form, certain characteristics can be noted that are the core structure within any given rite. location the location is an important part of the rite. a location should be chosen which is private and accessible only by those to whom the rite is addressed. prior to this stage a decision should have been made about who can attend the rites, requirements for attendance and the level of privacy required for the rites. these requirements should be used to make a decision about the location. preparation and etiquette all participants should

ecial requirements be honoured. some standard preparations for any ritual should include no drugs or alcohol within 12 hours of the ritual, meditative preparation, showering and cleanliness and a state of mental preparation. all participants should be aware of ritual etiquette including what to do if they need to leave the defined ritual space. timing all participants must arrive 15-30 minutes be the rite. no late arrivals should be allowed. all participants should know what they are required to wear. gnostic theurgy page 165 setting preparing the space is the next stage of the ritual. participants should enter silently and be in their positions. individual meditation should be undertaken. incense and music should be used to set the mood. cleansing and containment traditional methods inclu

gration after the working is completed some time should be left for the participants to integrate what they have experienced. final cleansing and containment the ritual should be formally closed, a further banishing undertaken and all energies either returned to their sources or set off to carry out their appointed task. scale down time should be left for participants to relax and work down after the rite before they are sent off home. creating a ritual the above gives you some idea of what a ritual is made of, but how would you actually create a ritual? let s take a case study. let us say that john smith feels he is ineffectual, he is unable to be firm with those around him, and lacks drive and ambition. he decides he wants to confront this fear and give himself some direction, he decides

GOETIA LUCIFERIAN

the element fire, as azazel is the fire djinn of islamic sufism. in hebrew azazel is the scape goat, associated with the root oz, meaning goat and devil, sexual force) mahazael north (associated with earth, being cain or the egyptian set as the lord of the earth in typhonian lore. mahazael comes from the root mhzal, meaning to consume and devour and is associated with amaimon, a grand daemon) 11 the rite of the coiling dragon (leviathan, the crooked serpent) the darokin walk of the coiling dragon is the averse trance-way of the adversary, thus the initiate becomes as the image and essence of shaitan through the invocation of the four powers under the infernal princes. in the coiling of this black light and cunning fire, may the sorcerer become isolated and strong against the natural order

y, thus the initiate becomes as the image and essence of shaitan through the invocation of the four powers under the infernal princes. in the coiling of this black light and cunning fire, may the sorcerer become isolated and strong against the natural order. the individual is separate, yet a fire made vessel of azazel-lucifer, known as azal ucel, the daemonic angel of adversarial awakening. begin the rite in the southern quarter, relative to azazel, the initiator of the path. the sorcerer should construct the circle of the dragon as one uses in this goetia, encircling the self in the announced conjurations of the four quarters. azazel i summon thee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto

acts that you may visualize a white or fiery essence which rises from your flesh; it is a beautiful brilliance of white light, the luciferian spirit from the sun. some will this light to change into a purple brilliance or blackened flame within the center, from which an eye arises. the eye would represent the eye of set/shaitan, the adversary and immortal genius of self. the azal ucel ritual and the rite of the adversary is a tool which is aimed at willed practice to achieve contact with this higher self. it is used to also clear the mind and focus the self on the work of which you will undertake. 14 the body of light is brought forth not through dreaming, but the waking plane/conscious mind. find a comfortable place to meditate, decorated in such which would represent the higher self/dai

f-deification, an association of self with azazel is thus made, a formal confirmation of the dedication of the path. it is by this self-deification that the daimon is controlled within the circle by the focused will of the magician, rather than a holy force. this is a psychological approach in which the sorcerer fully relies on the will to control the ritual, thus adding a real sense of danger to the rite. care should be practiced however with this distinction, as the djinn of this book are both ancient and cunning. traditionally, the triangle should be 2 feet distant from the magic circle and three feet across. the triangle should be place towards which quarter where the spirit evoked would belong. the base of the triangle would be near the circle, the apex would point in the quarter of t

n evocation/invocation, spirits become points of obsessional belief which seem to speak or send impulses and desires to the sorcerer which may be contrary to the purpose of the ritual. the pentacle of solomon/tetragrammaton is the sigil of the will of god (god may represent set or the divine will the isolate self. you may have the pentacle of tetragrammaton on your person, symbolic of the will of the rite. when one enters the cross-roads of spirits you are in the arena of anon, the spirits which have existed between the aethyr and the earth for timeless ages the take the flesh of our desires, therefore posing a dangerous tight rope walk of obsession/possession. consider the strength of will as the guide in the working, thus the reason for one being in direct contact with the hga/angel-serp

n of this mirror. present yourself in the form of which that is known, impart upon me thy visions of the world of shadows, and that which i seek to know. 30 the spirit should appear in the black mirror or in the darkened chamber you will feel a presence and then begin viewing images, perhaps even your own visage changing into this form. when you have viewed what you will, thank the spirit and end the rite. if you sleep shortly afterwards, keep a journal next to you to observe the images which you may see. sexual evocation the triangle is the very meeting places of spirit and sorcerer, thus is the channeling point of summoning. place the vessel, doll or pot of which the spirit is bound along with a copy of the sigil for focus in the evocation circle (triangle. illuminate the chamber in low

evoke the spirit in the first place (divination, knowledge, ect) and focus intently upon this. as you reach the climax, focus on the sigil of the spirit and allow your mind to black out (i.e. death posture) in this moment of ecstasy. after you have made this sacrifice of anointing some of the fluids on the sigil, banish (by forgetting or what technique you have created to clear the mind) and end the rite. if you have a partner in the rite, you will both focus on the spirit and not on each other rather than willed desire and lust of the flesh. concentrate on the aspects of the spirit of which you relate to it, associations, etc. when you reach a climax loose yourself in the ecstasy of union with this spirit and the moment of the orgasm and death posture. the other magical requisities the o

he exterior. you will then summon the spirit in the evocation circle, and then either perform an invocation to call in the force, which will remain connected with you in dreams until you destroy and burn the vessel and contents. you may also summon the spirit in the black mirror, and meditate upon it until communication is gained. invocation the sorcerer may invoke the spirit at certain points of the rite, after the vessel has been created and the spirit is bound to it. initial evocation and creation rites do not involve this process. at the moment of envisioning this force, summon it now within the sacred circle of self, call the spirit into your self, by will alone. some magicians have actually entered the circle, and by their enflaming of self can then possession occur. let the spirits

GOLDEN CHAIN AND THE LONELY ROAD

forbidden for any outsider to ask directly for initiation. the omen-chosen candidate is firstly 'watched' for a period of time, no less than nine lunar months. during this time, called 'the gestation, the candidate is observed for clear indications of the requisite skills and characteristics which the path will demand. if deemed suitable, the candidate is then asked to undergo a ceremony called 'the rite of dedication. this formally acknowledges their aspiration and magically 'places the step' onto the path. after the dedication rite a period of formal instruction begins, lasting one year and one day. during this time the novitiate and initiator embark on a pilgrimage which leads both full-circle around the horizon of the sabbatic mysteries. for the candidate, the deed of walking the circ

nd the horizon of the sabbatic mysteries. for the candidate, the deed of walking the circle becomes a journey around the perimeter of the soul, a microcosmic quest to ensorcel the all-possible of his or her own self-existence. having successfully passed through the period of tuition and the various ordeals and austerities which it demands, the novitiate is 'summoned- formally entreated to undergo the rite of initiation. the initiation rite is 'the seal of the mysteries' and serves as the focusing context for all that has passed between the aspirant and the initiating power (the initiator in all its forms: the physical teacher, the spiritual guide, the familiars and guardian-spirits of the path, the diverse lessons of praxis, the dreams, visions, and solitary realisations, et alia. all that

iritual guide, the familiars and guardian-spirits of the path, the diverse lessons of praxis, the dreams, visions, and solitary realisations, et alia. all that constitutes the 'initiator' confronts the seeker and guides him into the true circle of the arte magical. in the singular magical act called 'the passing-on of power' all is drawn within the one; the initiate, initiator, and the mystery of the rite itself are aligned to open the way for the 'new-born child of witchblood. the act of the 'passing-on' confers the 'power' of all the tradition, its knowledge, customs, and craft. once this 'power' has been received, it is the task of the newborn initiate to realise the arcana for himself- to realise his own autonomy and to go forth anew according to the signs and omens of the way. in summ

on of unique transmission and lineal empowerment) is for an initiate to compose a grand mysterium or mystery-rite. such rites are comprised of diverse 'oracular' utterances, magical ordeals, and highly specialised modes of initiation into specific 'states' of magical rapport with powers and entities. the composer of a mystery-rite is known as its master or mistress, and it is at their behest that the rite is performed or its textual form is transmitted to others. in and of themselves mysteria of this kind are grand initiations serving to convey the lineages of certain spiritual entities or magical techniques. within the higher body of our magical lore, known as 'the gnosis of the crooked path, there are numerous examples of such advanced workings. for example 'the rite of the turnskin. thi

one bone that will move against the current; this is the charming bone, said to have power over animals. thereafter the man should take this bone and keep it upon his person. the next three nights he should sojourn alone in a graveyard, seeking for the power of magic. on the third night it is said that the 'devil' will come and try to tempt the bone away from its possessor. if the devil succeeds, the rite has failed. if you can keep the bone no matter what reward is offered, you are then an initiate of the toadsman rite. as can be seen, this is not a simple procedure and will inevitably place its operant in a position requiring independence and courage. using the same principle is a solitary mystery-rite of the crooked path called 'the wreath of seven laughing skulls. this requires the pra

ners to 'leave the flesh behind' and travel in the wild hunt. in communal rites wine and bread is commonly used as the 'sacrament o f the first murder. these are consumed as the flesh and blood of abel, the body of profanity which must be resurrected or re-integrated into the body of cain or the initiatic self. the incorporation of more potent elements into the witches' supper depends wholly upon the rite and its assembly. in solitary rites, it is known that in some forms of old craft an entheogenic elixir has sometimes been used to assist in the creation of the initiatory apotheosis 'the aspirant, after being mentally prepared by his or her sponsor, and drinking of the potion, is left alone to spend the night by three stones that stand overgrown in the centre of the wood (taliesin 'a wood

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

tood how mahatma ghandi and the theosophical master k.h. may fall in the same category. the reader may wish to compare possible masters of the positive and negative type by trying their hands at timothy leary s computer game mind mirror. try hitler and christ for starters. in all cases, i advise one to check sources. some of the interconnections are startling; ghandi and the theosophical society, the rite of memphis and mizraim, the radical carbonari, the socialist labor party all interconnect without the least linkage to conspiracy theo- ries, and explain a lot of subsequent history. some suggested sourcebooks: in search of tbe masters behind the occult myth by paul johnson ufos: operation trojan horse by john a. keel passport to magonia by jacques vallee the lliuminoids by neal wilgus th

ite at: http//www.mindspring.com/ hellfire/bishop/ 94 also available for more information: http//www.lulu.com/magickroots/ secret rituals of the men in black witheld from publication for over a decade, this companion volume to secret cipher of the ufonauts is finally available. while secret cipher is more of an introductory volume, secret rituals explores the themes in-depth: the new aeon qabala, the rite of memphis, the men in black, borderland sciences, the illuminati, and more! the roots of magick: 1700 thru 2000 revised edition originally released in 2004, roots gathers together allen greenfield s best writings, and places them before the reader in one complete volume. the revised edition includes illustrations and updated material. c o m i n g s o o n: for decades, rumors have circula

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

we also hear of' ritten frost' and' ritteu hitze' imprecations common in the 15- 16th cent, are' may the ritt shake you, the jarritt (yearlong fever, the gcehe rite (swift r) be at you 'may the ritt shake you to your bones^ garg. 96' ins ritts namen habt rhu' h. sachs iii. 3, 10. they said 'whence brings him the ritt' the same as the devil, p. 1113. boner's well-told fable 48 deserves attention: the rite appears in person (in what shape?)j human diseases" 1155 and holds a dialogue with the flea. it is plainly [not] of mid. age invention; petrarch epist. 3, 13 relates it of the spider and the gout, and calls it anilis fabella. in bavaria fever is personified as heufehnann, shaker, schui. 1, 219; a spell against fever speaks of 72 fevers. russian superstition supposes nine sisters who plagu

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

rovtos /cat/.era togovtov x.p^vov t s aprt rdv tryyuv e^a.pira.croeifflv v8a&lt;nv 3 and also heilawm? frauenlob ms. 2, 213b on the garden that bears heilwin: altd. bl. 2, 294. 4 jul. schmidt s eeichenf. p. 121. at cassel i have heard bathing in the drusel water commended as wholesome, but you must draw with the current, not against. probably the right time for it is walburgis or midsummer. 6 the rite, like others cited by hartlieb (who wrote in 1455, may be of classic origin. in yao-rpofj-avrela, i.e. divining by a bellied jar (ydarprf) filled with water, there also occurs the torch and the innocent boy (hartl. s ain rain kind. potter s antiq, 1, 764. fabricii bibliogr. antiq, ed. 3, p. 600. watee. heilawac. 587 custom mentioned at p. 58: on easter monday youths and maidens walk to th

s. watee. heilawac. 589 visited at whitsuntide, and the water drunk in jugs of a peculiar shape. still more important is petrarch s description of the annual bathing of the women of cologne in the rhine: it de serves to be quoted in full/ because it plainly proves that the cult prevailed not merely at here and there a spring, but in germany s greatest river. from the italian s unacquaintance with the rite, one might infer that it was foreign to the country whence all church ceremonies proceeded, and therefore altogether unchristian and heathenish. but petrarch may not have had a minute knowledge of all the customs of his country; after his time at all events we find even there a lustration on st. john s day [described as an ancient custom then dying out. benedict de falco s descrizione de

tta giace la chiesa consegrata a s. giovan battista, chiamata s. giovan a mare. era una antica usanza, hoggi non al tutto lasciata, che la vigilia di 8. giovane, verso la sera e 1 securo del di, tutti huomini e donne andare al mare, e nudi lavarsi; persuasi purgarsi de loro peccati, alia focchia degli antichi, che peccando andavano al tevere lavarsi. and long before petrarch, in augustine s time, the rite was practised in libya, and is de- 1 franc. petrarchae de rebus familiar, epistolae, lib. i. ep. 4: aquis digressum, sed prius, unde ortum oppidi nomen putant, aquis bajano more tepentibus ablutum, excepit agrippina colonia, quae ad sinistrum kheni latus sita est, locus et situ et flumine clarus et populo. mirum in terra barbarica quanta civilitas, quae urbis species, quae virorum gravita

HINE P OVEN READY CHAOS

ot 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 come on-line whenever the rite is used, so that the shift between everyday reality and its concerns (who s doing the washing-up after the ritual etc) and magical reality (the purpose of the ritual for example) is clearly perceived. 30 phil hine spiral pentagram 31 oven-ready chaos sigil magick sigilisation is one of the simplest and most effective forms of results magick used by contemporary magicians. once you have gr

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ters of course till we return to our narrow, rigid, objective world of limited causation and tridimensional logic. as the hindoo continued his tale, he had difficul-ty in avoiding what seemed- even more than the notion of a man transferred through the years to boyhood- an air of trivial, puerile extravagance. mr. aspinwall, in disgust, gave an apoplectic snort and virtually stopped listening. for the rite of the silver key, as practiced by randolph carter in that black, haunted cave within a cave, did not prove unavailing. from the first gesture and syllable an aura of strange, awesome mutation was apparent- a sense of incalculable disturbance and confusion in time and space, yet one which held no hint of what we recognize as motion and duration. imperceptibly, such things as age and locat

c sculptured hand on the farther wall. now there was neither cave nor absence of cave; neither wall nor absence of wall. there was only a flux of impressions not so much visual as cerebral, amidst which the entity that was randolph carter experienced perceptions or registrations of all that his mind revolved on, yet without any clear consciousness of the way in which he received them. by the time the rite was over, carter knew that he was in no region whose place could he told by earth's geographers, and in no age whose date history could fix; for the nature of what was happening was not wholly unfamiliar to him. there were hints of it in the cryptical pnakotic fragments, and a whole chapter in the forbidden necronomicon of the mad arab, abdul alhazred, had taken on significance when he ha

INDUCTION CHARM AND THE INITIATION

night, or at dusk, and the workings of it are simple- days before, you should have been doing various devotions, trance works, internal communions, even walking the left-way road if you can, to communicate your intentions. you should have mastered the understandings given in this whole work; nothing written anywhere in this book should hold any sort of vagueness for you. you should have performed the rite of arriving, given later, if you can. there should really be no if you can- effort is always rewarded. open yourself, go simply; be aware, be clear. the fire of love that burns in your heart for the old ways and the land and the old powers is what draws you to this pact. you begin by making a compass round, as well and as perfectly as you can- for the initiation, it should, if possible, h

INFERNAL UNION

isdom by his true spiritual parents who he came into communion with. he became the eternal father of and the first in the circle of witchblood. throughout history he has guided those who truly seek the flame of luciferian becoming. because he is the perfect union of both the sun and moon, he is therefore baphomet. it is the sexual-magickal union of demonic opposites that is ritually re-enacted in the rite of infernal union that we may become more fully developed as baphomet and according to our own individual wills. the union of samael and lilith is made possible according to the zohar by the presence of tanin ver or the blind serpent, leviathan, who represents by its nature the violence and chaos of the vast oceans of the unconscious, the depths of the mind touched upon in sexual union. l

nal nature of this, and the need for control from now on. but it was the apparently external nature of the thought that bothered me (though it probably wasn t. the end result of these things was that i now have a better sense of evil in the lhp perspective and my potential for a more active involvement in life. the results of this rite of sexual alchemy are in perfect accordance to the purpose of the rite and the essence of the forces involved. to those who truly seek, lilith and samael will join in true union through the unconsciousness that is leviathan. through these serpent forces of darkness, baphomet will arise. the treasure found deep within the earth if it is searched f i religion 17. god 18. asceticism part ii: practice foreword there is no doubt that every one who has been search

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

be and the cursing be upon all who come to eat of me. heed well my words and deeds, and know that i, mahazhael, am with you! as it is spoken, so mote it be! bilo bilo hu! bha-azha-ka! the officiant should complete the conjuration by offering the bow of mahazhael as a sign bestowing empowerment upon the assembled body of the covine. all brethren should silently pace the circle widdershins to bind the rite. finally all may conjoin in a binding salutation: all hail to the thrice-great clan of azha-qayin! hail to the dragon-masked lord of albion s field! hail to jabal, jubal and tubal-cain, by the horns of the bull, the harp of the minstrel, and the hammer-knell s hymn to fire. hail to the king held high on the elder tree, to the lords and ladies of the meadow, to the good folk of the blood-a

INVOCATION OF THE ADVERSARY

ses, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! commentary the ritual of the adversary is a dual rite which explores, encircles and announces command over the entire approximation of self. while the rite is called for as one being conducted at both noon and midnight, the sorcerer may choose to conduct both the noon (light) and midnight (darkness) points at both hours, as an further focused point of ensorcelled energy may be raised. this is considering the embodiment of the self is within the perpetual mastery of the psyche in reference to the model of shaitan. it is essential that the mag

ISIS UNVEILED

n's neck, as with a supernatural force be drew the doctor's head closer and clostf to ma own face, where he held him as in a vise, while vhirperinj words inaudible to tu in bis ear. the skeptic struggled to free himself, but before he bad time to make one digilizocb, google 44 isis dnveil d wine was common to many ancient nations" cicero mentions it in his works, and wonders at the strangeness of the rite. there had been an esoteric meaning attached to it from the first establishment of the mysteries, and the eucharistia is one of the oldest rites of antiquity. with the hierophants it had nearly the same significance as with the christians. cerea was bread, and bacchus was vrine^ the former meaning regeneration of life from the seed, and the latter the grape the emblem of wisdom and knowle

peter, john and james. hie author of the revelation was a jewish kabalist pur sang, with all the hatred inherited by him from his forefathers toward the mysteries* his jealousy during the life of jesus extended even to peter; and it u only after the death of their common master that we see the two apostles the former of whom wore the miter and the petaloon of the jewish rabbis preach so zealously the rite of drcumosioa. in the eyes of peter, paul, who had humiliated him, and whom he felt so much his superior in 'greek learning' and philosophy, must have naturally appeared as a magician, a man polluted with the 'qntma' with the 'wisdom' of the greek mysteries hence, perhaps "simon" the magician" as to peter, biblical critidsm has shown before now that he had probably no more to do with the

well as after the bacchic, adonian, and eleuainian orgies; and herodo- tus hints, with fear and veneration, about the lake of bacchus, in which "they [the priests] made at night exhibitions of his life and sufferings* in the mithraic sacrifices, during the initiation, a pre- liminary scene of death was simulated by the neophyte, and it pre- ceded the scene showing him himself "being bom agiun by the rite of bapti m" a portion of this ceremony is still enacted at the pres- ent day by the masons, when the neophyte, as the grand master hiram abiff, ues dead, and is raised by the strong grip of the lion's paw. the priests were circumcised. the neophyte could not be initiated without having beea present at the solemn mysteries of the lake. the nazarenes were baptized in the jordan; and could n

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

, whether greek or barbarian, deduce. as a phrygian cap, or symbolising cap, it is always sanguine in its colour. it then stands as the cap of liberty, a revolutionary form; also, in another way, it is even a civic or incorporated badge. it is always masculine in its meaning. it marks the needle of the obelisk, the crown or tip of the phallus, whether human or representative. it has its origin in the rite of circumcision unaccountable as are both the symbol and the rite. the real meaning of the bonnet rouge, or cap of liberty, has been involved from time immemorial in deep obscurity, notwithstanding that it has always been regarded as a most important hieroglyph or figure. it signifies the supernatural simultaneous sacrifice and triumph. it has descended from the time of abraham, and it is

KETAB E SIYAH

n of my devising. now baalzebub intoned the sorcerous syllables 143 of his potent magic and drew across the sky a black storm-cloud, hiding from the earth the moon and stars of the sky, from heaven hiding the earth. now i made myself seated amongst the trees of some perfumed glade by the river. then stripping from my alabaster flesh mail, robes and tunics to bare the skin that must bleed to enact the rite. at my right hand was ishtar and at my left hand was baalzebub. now as the thunderbolt ignited the sky's high dome, i took up my blade, forged of magog's talon, its hilt of jade, carved with the representation of a dragon, devouring in its jaws a stricken monoceros. steeling then my will against all pain and enforcing my arm to commit a deed so strange to the body's nature, against my bre

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

te ceremonially unclean, therefore his initiation would be null and void, so that it would be necessary to remove the m c l and to repeat the ceremony. some writers have supposed that this feeling that m c s are to a certain extent impure probably dates from the close of the stone age. the same idea of conservatism dictated that only a stone knife might be used in the offering of sacrifices or in the rite of circumcision. 469. this part of the preparation is also supposed to refer to the fact that at the building of king solomon fs temple there was not heard within its precincts the sound of any axe, hammer or tool of iron, as the stones were fully prepared in the quarries and were laid in their places by means of wooden mauls. 470. that the candidate should enter without any v c s on his

(the h.o.a.t.f) stands above or beside the physical initiator, in that extension of his consciousness which is called the angel of the presence. if the recipient of the degree happens to be already an initiate, the star (called in egypt the star of horus) which marks the approval of the one initiator once more flames out above him in all its glory; while in any case the two great white angels of the rite flash down in splendour from the heavenly places, showing themselves as low as the etheric level, that they may give their full blessing to the new ruler in the craft. 802. the h.o.a.t.f. makes the actual links both with himself and with the reservoir of power set apart for the work of the masonic brotherhood, and also through himself with that mighty king whose representative he is for t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

y in other countries chapter x other lines of masonic tradition the stream of secret societies. the knights templars. the suppression of the templars. the preservation of the templars tradition. the royal order of scotland. the brothers of the rosy cross. the literature of rosicrucianism. the traditional history of the rosicrucians. the history of the order. chapter xi the scottish rite origin of the rite. the jacobite movement. the oration of ramsay. the chapter of clermont. the council of emperors. stephen morin. frederick the great. the charleston transformation. the spread of the scottish rite. chapter xii the co-masonic order the restoration of an ancient landmark. the succession of co-masonry. the co-masonic rituals. the future of masonry appendix i. i. degrees of the rite of perfect

ot say that there were in egypt any organized degrees beyond the third, that of osiris; but there was individual teaching, which led to the acquisition of still greater powers, and to the formation of links with beings at still higher levels. 165. the higher degrees of the ancient and accepted scottish rite of our modern days (which were established perhaps as late as the eighteenth century, when the rite of perfection or of heredom was formed) reflect to some extent these more advanced lines of progress which existed in egypt. we may therefore in the following brief account of them classify them as they are expressed in our red, black and white freemasonry. 166. red masonry in the mysteries 167. for such m.m.s as were thought promising by the priests in charge (who were for the most part

dern days is the h.o.a.t.f, stands above or beside the initiator in that extension of his consciousness which is called the angel of the presence. if the recipient of the degree happens to be already an initiate the star (called in egypt the star of horus) which marks the approval of the one initiator once more flames out above him in all its glory; while in any case the two great white angels of the rite flash down in splendour from the heavenly places, showing themselves as low as the etheric level that they may give their blessing to the candidate. 181. the hierophant makes the actual links both with himself and with the reservoir of power set apart for the work of the masonic brotherhood, and through himself with that mighty king whose representative he is, while the great white angels

ction of the legend; neither was there any fatality connected with the actual building of the holy temple. the insertion of the present name was the work of rehoboam, when he succeeded to the throne of solomon his father, as i have said in the hidden life in freemasonry; so the story came to be applied to the person of hiram, the widow s son. 288. a very curious tradition still exists in the 3 of the rite of mizraim. in that rite the central figure of the legend is not h.a, who is said to have returned to his family after the completion of the temple; but the story is carried back to the days of lamech, whose son jubal, under the name of harrio-jubal-abi, is reported to have been slain by three traitors, hagava, hakina, and heremda (mackey s encyclopaedia, art. mizraim) the rite of mizraim

(mary s chapel, no. i) d. murray lyon, pp. 340, 434) there is truth in the legend of the coming of certain of the french knights templars to scotland after their proscription in 1307, and there was an intermingling of their doctrines also with the scottish rites. one line of descent crossed from scotland to france, where it was blended in the eighteenth century with the egyptian tradition to form the rite of heredom or of perfection under the council of the emperors of the east and west, as will be further explained in chapter xi. another line was handed down in scotland and england, becoming blended with jewish tradition, and emerged in the degrees of hrdm-rsycs in what we now call the royal order of scotland. the curious rhymed ritual of the royal order bears internal evidences of age, a

grossly corrupted to make it agree with the most extravagant form of modern protestantism, with references to the blood of jesus, to the lamb and the book, etc. the quest for the word is analagous to that undertaken in the rose-croix, though the degrees are quite different. our 18 has little to do with the symbolism of the royal order, although the purpose of the two rites is the same. the 46 of the rite of mizraim (sovereign prince rose-croix of kilwinning and of heredom) has a close resemblance to the ritual of the royal order, bearing some of the signs and much of the essential meaning. of all those bodies which may be thought of as developing into what afterwards became higher degrees, this royal order of scotland was the first to formulate itself definitely, though little is heard of

e set of meanings, one within the other. the eighteenth century additions have considerably lengthened the ceremony, but they are congruous with the older part, so that it still retains its transcendent beauty; and all the principal features of the degree- the rose, the cross, the cup, the sacrament- are precisely the same as they were thousands of years ago. 729. the scottish rite 730. origin of the rite 731. the origin of the ancient and accepted scottish rite of 33, or rather that of the rite of perfection or of heredom of 25 out of which it was evolved, has been one of the most obscure masonic problems; practically nothing is known about it by scholars, since no authentic contemporary evidence is preserved in available documents or publica-tions. this silence need cause but little wond

hteenth century; and, as bro. r. r. gould points out, colour is lent to this view by the fact that the earliest names mentioned in connection with freemasonry in france are those of well-known adherents of the stuarts, although he himself rejects the hypothesis for lack of sufficient evidence(*gould. hist. freem, iii, 78) we have the direct and personal testimony of baron von hund, the founder of the rite of the strict observance, given in 1764, that he himself was received into the order of the temple in paris in 1743 by an unknown bro, the knight of the red feather, in the presence of lord kilmarnock(*at that time grand master of the grand lodge of scotland, and master of lodge kilwinning on his election to that high office in 1742. ibid, p. 53) and that he was subsequently introduced as

LETTER FROM A LUCIFEREAN

d, a rather austere-looking scot in his early thirties. after some small talk, bernard rose to his feet and said something along the lines of "well, we ve spent enough time talking. now is the time for action" without further ado, he and michelle left the room. after a short interval, michelle returned. she was wearing a scarlet cloak, and carried a lighted taper. she said "prepare yourselves for the rite of lesser dedication- and i realized, with a thrill, that under the cloak, she was nude. she ordered us to remove our clothes. startled, i looked at the others present. they seemed equally unprepared for this sudden development. once we had nervously complied, michelle told us that we must wait, and sit apart from each other. she then left us again. i remember well the confusion and appre

herhood of lucifer" it transpired that both bernard and michelle [not their real names, of course] had themselves been initiated, some years ago, into a group bearing this title, and had, as was custom, formed their own chapter; it being felt that oral transmission and mutation- in the light of personal revelation were of more value than adhering to the dictates of the parent chapter. the core of the rite of lesser dedication is that by an act of personal transgression done before and with other members, the celebrant makes a dedication to his or her personal rebellion against previous conformity and, experiences fully the the power inherent in this transgression. i later discovered that the lesser dedication is the first rite by which a new chapter of the brotherhood formally comes into e

nt s own development continues, his relationship with these powers or expressions also changes. one final point i will deal with is the relationship between man and demons. ancient hebraic lore states that mankind is a race of demons, and indeed that when adam fell, he spent 130 years engendering demons with lilith. in the brotherhood, i was taught to view the demonic legions as kith and kin, and the rite of the averse pentagram was used both to identify with the luciferean life-spark, and to attract demonic brethren who were willing to serve as effectors of one s will. in contrast to the majority of so-called banishing rituals where the emphasis is placed on keeping things out, the purpose of this rite was to, by raising magico-erotic energy (i use the term metaphorically, attract the att

m was used both to identify with the luciferean life-spark, and to attract demonic brethren who were willing to serve as effectors of one s will. in contrast to the majority of so-called banishing rituals where the emphasis is placed on keeping things out, the purpose of this rite was to, by raising magico-erotic energy (i use the term metaphorically, attract the attention of our demonic kindred. the rite was always performed within a circle of flaming candles. this not only generated heat (heightening the physical response, but provided a flicker effect much conducive to the development of clairvoyant vision. the rite attracted legions of demonic spirits to gather at the edge of the circle, and, through a process of identification with the particular passions of the celebrants, specific d

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

d weather, protecting individuals about to take a trip, and even obtaining children. saying the mass over fishing boats, farming implements, and livestock to make them more fruitful was common in the medieval period and continues to this very day. the church teaching that masses are effective even when the priests performing them are not in a state of grace only serves to underline the point that the rite has a magical efficacy of its own. one of the early records of the power of the mass being turned against other human beings comes from the council of toledo, which in 694 banished certain priests and a client who had paid them to perform a mass for the dead in which a living rather than a deceased person was named. the client apparently believed that pronouncing the words give him eterna

amed. the client apparently believed that pronouncing the words give him eternal rest. o lord (requiem aeternam dona ei, domine) would effectively deliver a mortal blow. the same tactic was tried again and again in later centuries. as a variant on this approach, in the thirteenth century certain priests performed a mass over a wax image of the intended victim, incorporating a curse against him in the rite. paulus grillandus, a witchcraft judge writing in the early sixteenth century, opined that it was probably not heretical to perform the mass for the purpose of discovering whether or not a particular person was in love with another. he further stated that it was also acceptable to use the mass for the purpose of kindling love in someone an illustration of the black mass from huysmans nove

ks. the entities are usually spirits that are evoked to appear in a triangle outside the magician s protective magic circle. the magician is supposed to purify himself through fasting and prayer, and to purify his magical tools. invocations, on the other hand, are used in religious ceremonies as well as in some magic rituals. they constitute an invitation to an entity to be present and to protect the rite. the details of such a ritual may vary, in that entities can the exorcist 85 be invoked by name, as well as by visual and sensory perceptions associated with them. the invocation of satan used by the original church of satan is contained in the satanic bible. it opens with the following words: in the name of satan, the ruler of the earth, the king of the world, i command the forces of dar

to the underworld for the purpose of rescuing someone s soul is widespread in world culture. in particular, in shamanic cultures sick people will sometimes be diagnosed as having lost their soul. the attending shaman will then perform a ritual in which he or she enters a trance state in order to seek out the lost soul, which has often wandered off to the realm of the dead (often an underworld. if the rite is successful, the wandering spirit will be persuaded to return, and the ill person will recover. this seems to be the cross-culture archetype in which the story of the harrowing of hell participates. see also purgatory; underworld for further reading: eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. eliade,mircea. shamanism: archaic techniques of ecstasy. princeton

ther major newspapers. he began the mass dissemination of his philosophy via the release of a record album, the satanic mass (murgenstrumm, 1968. the album featured a cover graphic dubbed by lavey as the sigil of baphomet: the goat head in a pentagram, encircled by the hebrew word leviathan, which has since become the ubiquitous symbol of satanism the world over. featured on the album was part of the rite of baptism written for threeyear- old zeena (performed on may 23, 1967. in addition to the actual recording of a satanic ritual, side two of the lp had lavey reading excerpts from the as-yet-unpublished the satanic bible over music by beethoven,wagner and sousa. his friday lectures continued and he instituted a series of witches workshops to instruct women in the art of attaining their wi

icular item of folklore, the tradition of the devil s mark has been reinterpreted and incorporated into at least one black mass ceremony, the chaosatanic black mass recrucifixion. at the pricking a witch illustration by d.b. bliss for the devil in scotland, published in 1934 (fortean picture library) 164 mastema time of this writing, the ritual could be found on the first church of satan website. the rite begins by marking the participants, accompanied by a liturgy that imaginatively equates the devil s mark with the biblical mark of the beast: the celebrants (apostates) either perform this ritual in robes, or nude. after gathering outside of temple space, the deacon addresses the group. deacon: none may partake of the bounty of the dreaming lord until they have taken his mark. those who w

LIBER ALEPH

gainst 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 constantly the eight limbs of yoga. and so shalt thou come to the end. n the book of wisdom or folly 17 p de clavicula somnioru

hen shell we therefore cast out love, or accept impurity herein? god forbid. and for this cause see thou well to it hat in thy kingdom there be no interference there with, nor hindrance from any. for it is perfect in itself. m the book of wisdom or folly 113 dq de ceremonio equinocti (of the ceremony of the equinox) y son, our father in heaven hath passed into the sign of he ram. i have performed the rite of union with him according to the ancient manner, and i know the word that shall rule the semester. also it is given unto my spirit to write unto thee concerning the virtue of this rite, and many another of antiquity. and it is this, that our forefathers made of these ceremonies an epitome mnemonic, wherein certain truths, or true relations, should be communicated in a magical manner. no

ot a marvel, this light whereof we are the quintessence and the seed? by it are we made whole, dissolved in the body and in the soul of our lady nuith even as her lord hadith, so that the gnostic sacrament of the cosmos is perpetually elevated before us. we behold all that is and comprehend its mystery, and its order in this high mass eternally celebrated among us, acknowledging the perfection of the rite, neither confusing the parts thereof, nor discriminating in worship between them. so unto us is every phenomenon a shew of godliness, proceeding continually in a pageant that returneth unto itself, identical in the phase of naught as of many, but whirling in the orgia of ineffable holiness as it were a dance that weaveth figures of beauty in variety inexhaustible. shall the initiate besti

LIBER CCXLII AHA

with his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i crush the universe this hour in my left hand; and naught remains! ho! for the splendour in my name hidden and glorious, a flame secretly shooting from the sun. aum! ha!.my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was revealed? liber ccxlii 34 marsyas. the rite is secret. olympas. profits it? marsyas. only to wisdom and to wit. olympas. the other did no less. marsyas. then prove both by the master-key of love. the lock turns stiffly? shalt thou shirk to use the sacred oil of work? not from the valley shalt thou test the eggs that line the eagle fs nest! climb, with thy life at stake, the ice, the sheer wall of the precipice! master the cornice

LIBER STELLAE RUBEAE

thou shalt comfort the heart of the secret stone with the worm blood. thou shalt make a subtle decoction of delight, and the watchers shall drink thereof. 38. i, apep the serpent, am the heart of iao. isis shall await asar, and i in the midst. 39. also the priestess shall seek another altar, and perform my ceremonies thereon. 40. there shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that it is utterly beyond. liber stella rubea 4 41. thou shalt assure thyself of the stability of the altar. 42. in this rite thou shalt be alone. 43. i will give thee another ceremony whereby many shall rejoice. 44. before all let the oath be taken firmly as thou rasiest up the altar from the black earth. 45. in the words that thou knowest. 46. for i also swear unto thee by my bo

LUCIFERIAN SORCERY

inates my path from the east, i invoke horus, being the fire and strength of spirit cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me! so it is done! 27 the rite of shaitan a self-initiation invocation the circle represents the oath of perfection, from which nothing shall enter. the mind is a source of heaven and hell, from which we may align ourselves better through ritualistic tools and techniques, it is the command to look in progress, in terms of greater black magick. robed in crimson or black, white candles upon the altar, and upon two points

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 of awakening within and shall hold this oath of shadow and the graves of the sea shall still whisper into my ears! facing south: shaitan, satan, who exists behind saturn, let the fires of your manifestation be revealed in the rite of your true nature, from which all concepts of ill be forgotten and the essence absorbed. i call forth the shadows of flame who reside with babalon to bless my journey into the light of your self. facing east: lucet, lucifer, the source of my knowledge of self, morning star of wisdom and perfection. let the light of your essence rain upon me, so that i may become of your knowledge, from

ing of the scepter is in reference to the illustration by elda isela ford, based on passing through the as above, so below forces of the sethanic path unto the 8-pointed witches sabbat/luciferian star sometimes 33 called algol. this ritual was a sethian development of the headless one ritual or bornless one ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. glossary of termsakhu the ka and ba in union, the holy guardian angel and evil genius joined. this is the great work defined, the union of opposites. in thelemic view this would be the beast 666 and babalon conjoin

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

concept of deity--the mysteries of serapis--labyrinth symbolism--the odinic, or gothic, mysteries. 25 the ancient mysteries and secret societies, part iii the eleusinian mysteries--the lesser rites--the greater rites--the orphic mysteries- the bacchic mysteries--the dionysiac mysteries. 29 atlantis and the gods of antiquity plato's atlantis in the light of modern science-the myth of the dying god-the rite of tammuz and ishtar--the mysteries of atys and adonis-the rites of sabazius--the cabiric mysteries of samothrace. 33 the life and writings of thoth hermes trismegistus suppositions concerning identity of hermes--the mutilated hermetic fragments--the book of thoth--poimandres, the vision of hermes--the mystery of universal mind- the seven governors of the world. 37 the initiation of the p

of these twenty-two letters three are called "mothers" sewn "double" and twelve "simple" 3. the ten numbers (sephiroth) out of nothing are analogous to the ten fingers and the ten toes: five over against five. in the center between them is the covenant with the only one god. in the spiritual world it is the covenant of the voice (the word, and in the corporeal world the circumcision of the flesh (the rite of abraham. 4. ten are the numbers (of the sephiroth) out of nothing, ten--not nine; ten--not eleven. comprehend this great, wisdom, understand this knowledge and be wise. inquire into the mystery and ponder it. examine all things by means of the ten sephiroth. restore the word to its creator and lead the creator back to his throne again. he is the only formator and beside him there is no

MEANING OF MASONRY

candidate is working the rough ashlar of his own nature into the perfect cube, and i would ask you to observe also that the cube itself contains a secret, for unfolded, it itself denotes and takes the form of the cross. the inward development which the second degree symbolizes is typified by the lowering of the triangular flap of the apron upon the rectangular portion below. this is equivalent to the rite of confirmation in the christian churches. it denotes" the progress we have made in the science" or in other words it indicates that the higher nature of the man, symbolized by the trinity of spirit, has descended into and is now permeating his lower nature. hitherto, in his state of ignorance and moral blindness, the spiritual part of his nature has, as it were, but hovered above him; he

t is the greatest and most momentous rite in masonry, and no one who studies it comprehendingly and in its sacramental significance will withhold admiration either for the profound knowledge and insight of the now unidentifiable mystic and initiate who conceived it or for the skill with which he compiled it and cast his knowledge into dramatic expression. the pity of it is that those who practise the rite make no effort to penetrate its meaning and are content with the unenlightened perfunctory performance of a ritual which even exoterically is singularly striking, beautiful and suggestive. the least reflection upon it must suggest that masonry is here dealing with the building-work of no outward structure, but with the re-erection of the fallen, disordered temple of the human soul; and th

MICHAEL FORD A RITE OF THE WEREWOLF

e egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 24 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 12 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih25. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the tests

r. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 25 witchcraft or persian sorcery which involves developing a solitary

MICHAEL FORD WITCHMOON

these forces are actively a part of the individual subconscious and compose most of the matter of the brain. fear not the powers of your mind, embrace the shadows! i had two partners who seemed to hold a genuine interest in magick until they were faced with the rites we had planned. the sigil was painted and drawn on both a parchment and a back drop for the altar, giving an ominous direction for the rite, submerged in the applications of astral vampirism. we were invoking the hidden vampiric aspects of the subconscious, given form by our collective will and focus. we sought to bring forth a spirit fueled by blood, from which i gave the offering of will. towards the end of the invocations, one of the magickians became ill and had to exit the chamber, while the other persisted on with my ma

r spirit is creating and willfully imposing change either internally (high sorcery, magick) or externally (goetic or low sorcery. blood and sacrifice coven nachttoter/coven maleficia finds that if the magickian requires to offer a sacrifice to a spirit, or in a magickal rite, only the blood of the sorcerer him/her self should be used. generally, if a sorcerer really desires the result or focus of the rite, cutting themselves should be a welcomed act of sacrifice towards the infinite possibility. spirits can manifest on various amounts of blood and even though in voudon animal sacrifice is accepted, unless you plan to cook and eat the animal as most voudon practitioners do, then it would not be advisable. the most significant sacrifice is from yourself, as it is your offering which charges

nd discipline. never drink too deep from their cups, especially if they are elementals created by you. such contact with the dead and other spirits can be done in a temple or ritual chamber. one should prepare by reaching a relaxing state of which you seem to almost float from your own flesh. in this preparation incense should be employed, as well as music (essential) which represents the mood of the rite, and is appropriate to the forces evoked. this work may be done either solitary or with one other person, depending on your goal. then a calling should be made, an evocation following which you will begin (if successful) to feel a slight bit of wind and cold air. do not let fear overtake you as i have seen happen with many first time "ghost hunters, keep your wits about you and stay stron

reation and knowledge. the fire of hecate and lilith should be burned, robed or nude-the dedication towards the forces of night and of the witches sabbat way. the dagger should be your magickal weapon of air and fire. the lord s prayer backwards is utilized from witches sabbat lore to separate and release the subconscious from the society bounds of western dogmatic or restrictive religions. while the rite is sinister, to proclaim independence from ones restrictive conscious, this has been cultivated from birth by our cultures. this is not a satanic rite but one of luciferian provenance, the awakening from the sleepwalkers. this is to be noted, the infant shaky steps of what will come after this. throw your soul into the workings! keep in mind that sathan/satan is but the mind, and is a gre

the desire. paint will be needed to decorate and consecrate the blade and it's handle. any color which holds significance either personally or qabalistically will do depending on you affinities. i tend to recommend black or red, being two forceful colors which emanate strength and mystery in themselves. a separate small knife should also be present for drawing blood. three days before conducting the rite, bury the athame point down in a solitary and preferably wooded area. as you bury it, proclaim to yourself in your own way that the blade is being dedicated to the forces of nature and the magickal path which you walk. three days later, once you unearth the dagger you will want to consecrate the athame in a large bowl combined with herbs, your blood and/or sexual fluid as well as water an

i mark the path of manifestation. amen! so mote it be" banish and close the circle. the binding of shadows a luciferian banishing ritual in silence, close your eyes and envision a large amount of energy rising up from within you. the slow breathing technique, as described by tantrics described a slow rise of astral energy to form a shield and to clear the mind of thoughts other than the goals of the rite you will conduct. the rite as described by coven maleficia is based within the gathering of shadows, the elementals formed in magickal workings to protect the physical and spiritual body from attack. this technique may be used to also clear the mind for the purpose of relaxation. the shadows, the same of familiars are some part related to the dead, they may be long forgotten shades which

me unto the infernal sabbat hekas satahan zrazzu usha ii) the maiden widdershin around the circle, visualize each goddess with the black mirror and see them encircle you. drink of the chalice and recite triple moon move and bless this circle and rite. i come prepared, i shall enter the ghostroads of your lunar splendor i shall consume the blood of the moon bless me in the shadows hekau! complete the rite and envision each goddess and you rise to a sexual frenzy, consecrate the rite with the sexual fluid or blood offering (from yourself) upon the sigil in the pot/jar/box. after the rite, take the fetish and bury it near the chosen area, which has been either a graveyard, oak tree or burial ground of a familiar. ignite a black candle at the head of the burial site and recite hekas, hekas he

y manner the sorcerer desires. such could be for the destruction of an intended victim, for the obtaining of love or friendship, for the wish of health to a loved one, etc. there are really no boundaries for such a working as this. the spell of making involves a mental image and the will of the sorcerer to be successful. one obtains a black box to store objects representing the individual on whom the rite is focused. objects which are recommended are a sample of writing, a piece of the individual's clothes, a photograph or drawing, in fact anything personal which grants you a connection with them. store these objects in the box you have procured for these items. then you focus your entire will on the desire and it's coming to pass. some develop a mantra which they recite over and over to t

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

s account to give an example of parallel dimensions. appendix e: dragons and serpents310atlantis, alien visitation, and genetic manipulation the mahabharatawhen his residence was thus crowded with divinity, the darling son of pandu and kunti then wentdown into the ganges water, to be consecrated for holy rite. taking his ritual bath and worshiping hisforefathers, arjuna, happy to take his part in the rite of fire, was rising out of the water, o king, when hewas pulled back in by ulupi, the virgin daughter of the serpent king, who could travel about at her willand was now within those waters. holding onto him, she pulled him down into the land of the nagas,into her father's house. arjuna then saw in the most honorable house of the naga king, whose name was kauravya, a carefullyattended fire

MICHAEL W FORD THE VAMPIRE GATE

imagine the tendrils are released and drawn back. breath slowly and control your bodily movements. 5. repeat if necessary. ritual vampyrism 1. utilizing a mirror (symbolic of lilith) have an image of the individual in question ready. this may include photo but could be a drawing or name written on paper, depending on your ability and predilection. if you have something of your chosen, have it in the rite hold it and focus upon it. 2. calling the vampyric forces in terms of ritual focus visualize forces coming to you, acting according to your will. 3. imagine now your victim in the mirror. send forth your astral shadow to them, imagine breaking into their astral body through the object and the mirror. 36 4. draw in 9 deep breaths from both your nostrils and mouth. exhale slowly, controllin

MICHAEL WYNN THE SOUL TRAVELERS

he victim s blood; one of these popular conceptions is false, another is symbolic, and the rest are accurate. vampires do become excited when they feed, and do become stronger, but they do not actually drink blood, and they do not kill their victim. in movies and novels, the act of drinking physical human blood is symbolic for the taking of life-force. the bite of the vampire is also symbolic for the rite of transformation. vampires feed in the manner that all vampiric spirits feed, by coming into close proximity to a human, reaching out, and drawing life-energy out of their target s aura. the vampire extends from himself what are often described as thin, silvery threads which act as tubes or channels in which to siphon life-force from the etheric bodies of humans. so even though physical

es call themselves the reborn, or the many-born. in ancient egypt, those who desired initiation and transformation underwent a death and rebirth ritual by being blindfolded and led into the center of the great pyramid of giza. it was claimed that those who died in the pyramid resurrected as gods; they became powerful wizards called djedi. which is where george lucas got his jedi. in modern times, the rite of vampiric transformation still requires clinical death. some vampires are born, and often discover at around puberty that they are different from most people; this type usually claim to have many past-lives, as opposed to the human, whose soul is fresh and will only die once. this cycle of death and rebirth is often symbolized with a serpent eating its own tail. the many names these con

MICHAEL W FORD NOX UMBRA

od red robe and a mask of the dead (in the form of a skull, the bare mysteries which time does not hide nor tell. the human skull is considered as a symbol of baphomet, worshipped by the knight's templar. the skull is also a powerful fetish which may hold the familiar shades of the dead, a projected tomb of bone which holds the gravesoil and sigilic alphabet of the self in shadow. the magister of the rite recites "behold, the vampyre queen awakens before me, she whose skull holds the mystery of the grave. from your soul comes many serpents, those who breed the forms of dragons, your secret name is given to those of the corpse embrace, the blackened soil announces your children's birth. behold, the skull cap is filled with the elixir of life (lilith takes in hand the skull cap) let me drink

's sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness (drink of the elixir- the skull bowl is passed to each. if only the magistra and magister of the rite are present, then just the magister shall drink of simulate if fake (i.e. theatrical) blood is used (lilith- magistra now robes herself in red) i now wear the caul of the witchborn, as i am blood and death, but also life, emergence and strength (lilith takes forth the skull or fetish mask and faces the magister) behold, my tomb of black earth, my mask of shadow and death. you shall all se

in her fornications. the tongue of this daemon is a snake like, slithering and black in and out of her pale and course mouth. as you face her, staring into her black eyes you both become as one. she enters you and as the emotions start flowing into one meditate on this coming into being. feel her ecstasy, the animal hunger and predatory instincts. keep this feeling close, and when you emerge from the rite, record your emotions and thoughts. when you are complete in your exploration of this cave, banish and close the rite. keep a journal of this working and what you learned about yourself by it. this shadow form is but of you, thus you should seek a regular communion with such spirits. prayer of akhtya purpose of ritual to achieve aethyric communication, inspiration and self-initiation thro

MORALS AND DOGMA

s moderate as possible. no _individual_ will receive pecuniary profit from it, except the agents for its sale. it has been copyrighted, to prevent its republication elsewhere, and the copyright, like those of all the other works prepared for the supreme council, has been assigned to trustees for that body. whatever profits may accrue from it will be devoted to purposes of charity. the brethren of the rite in the united states and canada will be afforded the opportunity to purchase it, nor is it _forbidden_ that other masons shall; but they will not be solicited to do so. in preparing this work, the grand commander has been about equally author and compiler; since he has extracted quite half its contents from the works of the best writers and most philosophic or eloquent thinkers. perhaps i

acted more and written less. still, perhaps half of it is his own; and, in incorporating here the thoughts and words of others, he has continually changed and added to the language, often intermingling, in the same sentences, his own words with theirs. it not being intended for the world at large, he has felt at liberty to make, from all accessible sources, a compendium of the morals and dogma of the rite, to re-mould sentences, change and add to words and phrases, combine them with his own, and use them as if they _were_ his own, to be dealt with at his pleasure and so availed of as to make the whole most valuable for the purposes intended. he claims, therefore, little of the merit of authorship, and has not cared to distinguish his own from that which he has taken from other sources, bei

hing; and is not _dogmatic_ in the odious sense of that term. every one is entirely free to reject and dissent from whatsoever herein may seem to him to be untrue or unsound. it is only required of him that he shall weigh what is taught, and give it fair hearing and unprejudiced judgment. of course, the ancient theosophic and philosophic speculations are not embodied as part of the _doctrines_ of the rite; but because it is of interest and profit to know what the ancient intellect thought upon these subjects, and because nothing so conclusively proves the radical difference between our human and the animal nature, as the capacity of the human mind to entertain such speculations in regard to itself and the deity. but as to these opinions themselves, we may say, in the words of the learned c

by ignorant men, became nonsensical and trivial; and the words so corrupted that it has hitherto been found impossible to recover many of them at all. candidates were made to degrade themselves, and to submit to insults not tolerable to a man of spirit and honor. hence it was that, practically, the largest portion of the degrees claimed by the ancient and accepted scottish rite, and before it by the rite of perfection, fell into disuse, were merely communicated, and their rituals became jejune and insignificant. these rites resembled those old palaces and baronial castles, the different parts of which, built at different periods remote from one another, upon plans and according to tastes that greatly varied, formed a discordant and incongruous whole. judaism and chivalry, superstition and

mportant secrets with any others than the initiated; and the penalty of death was pronounced against any one indiscreet enough to reveal them, or found in the temple without being an initiate; and any one who had betrayed those secrets, was avoided by all, as excommunicated. aristotle was accused of impiety, by the hierophant eurymedon, for having sacrificed to the man s of his wife, according to the rite used in the worship of ceres. he was compelled to flee to chalcis; and to purge his memory from this stain, he directed, by his will, the erection of a statue to that goddess. socrates, dying, sacrificed to esculapius, to exculpate himself from the suspicion of atheism. a price was set on the head of diagoras, because he had divulged the secret of the mysteries. andocides was accused of t

MOTTA MARCELO THE COMMENTARIES OF AL

on from grosser sources--noise, radio, tv, subsonics, etc--become unable to perceive, and attune themselves to, her presence. it is not for nothing that nuit recommends that we worship her at night and in the desert! 63. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! all those acts which excite the divine in man are proper to the rite of invocation. religion, as understood by the vile, is the very opposite of all this. he--it--seems to wish to kill his--its--soul by forbidding every expression of it, and every practice which might awaken it to expression (true. for the awakening of the soul means change, under which the present form and condition of the ego must 'die. fearing this death, they confirm themselves in stag

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

and masters destined to succeed him with patriarchal authority as well as magisterial power by virtue of the charter of transmission he was given in 1324. the original of this charter, consigned to the treasury under the title tabula aurea by order of the temple, contains the acceptance, signed propria manu, of all the grand masters to have succeeded larmenius. baron von hund, the 1756 creator of the rite of strict observance, provided this version of the story: after the order's downfall, the provincial grand master of auvergne, pierre d'aumont, fled with two the templars, the francs metiers, and freemasonry 99 commanders and five knights. in order to avoid recognition, the men disguised themselves as masons and took refuge on a scottish island, where they found the high commander, george

ercised direct professional authority over the masons, though it seems he had only just been initiated as a freemason in 1691. the corporative masonry of great britain 203 in scotland, the two lodges in edinburgh, mary's chapel and kilwinning, held the privilege of forming new lodges. kilwinning was given the significant title of "mother lodge" and practiced a unique rite that has become known as the rite of kilwinning* there are a number of lodges in scots freemasonry that grew out of the kilwinning mother lodge and formed in various locales throughout the region, even in edinburgh. these daughter lodges added the name of kilwinning to the names of their own locations, becoming canongate kilwinning, torpichen kilwinning, and so on. the schaw statutes make mention of another lodge, that of

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

. the balance of asmodeus/ahriman is to unite the materialistic flesh side of life with the spiritual, or luciferic. falling to either side could result in the destruction of the self. black magic is the focus of making the psyche immortal, surviving earth bound after death. luciferic magick is the focus of astral projection and holy magick. ascension is the primary goal, to rise towards godhead. the rite of lucifer was designed through my personal experience to affect the individual in several ways. change is often reversible if the self is not on the same level as the rest. this translate that change must happen on every molecular level. the whole must be impacted from all sides. lucifer is to be absorbed and forgotten. the fall is simply the seraphim descending into the flesh, the brain

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

the most significant remains the ancient and accepted scottish rite. founded in b i a b in charleston, south carolina, it has become the largest and one of the most respected masonic rites in the world. because of its success numerous imitators have appeared, the most infamous being joseph cerneau s so-called supreme council. like the cerneau scottish rite, two other notorious contenders, called the rite of memphis and the rite of mis- volume j, c a a b b e h raim, also borrowed from the rituals of the scottish rite, hoping to capitalize on the scottish rite s popularity and success.although regular masonic authorities quickly condemned them as spurious and clandestine, small groups were occasionally revived in the united states until they were finally absorbed, beginning in the b j d as

ittle attention to either of these rites. his earliest comments reflect a type of sympathetic indifference, and reveal that he did not yet know how specious they actually were. by the b i g as, however, his study convinced him that both the rites of memphis and misraim peddled cheap wares which were unworthy of consideration by freemasons. we extract pike s article, the grand orient of france and the rite of memphis, from his b i g f allocution to the supreme council.2 william l. cummings s 1936 study in his b j d g allocution to the grand college of rites, grand chancellor j.hugo tatsch stated, for the b j d g issue of collectanea i have selected the fine article of fellow william l. cummings, on the spurious rites of memphis and misraim, to which should be added the able translations, ne

known as one of the contributors to and editors of coil s masonic encyclopedia( b j g b. readers should bear in mind that this paper does not take into account the many subsequent changes in freemasonry in france. extracts from brother cumming s paper,with corrected dates,were used as an introduction to a publication of one b e i heredom albert pike& william l. cummings version of the rituals of the rite of memphis. in our reprint of the cummings paper, the corrected dates are set bold in brackets, e.g [may c f, b i e b, to indicate those published in collectanea, vol. d (grand college of rites of the u.s.a, b j e c, p. b g. the appendices the sovereign sanctuary recorded the dissolution of the rite of memphis and its final absorption by the grand college of rites of the united states of

reign sanctuary recorded the dissolution of the rite of memphis and its final absorption by the grand college of rites of the united states of america in great detail.appendix b records incidents connected with these important events during b j d b and b j d c, when the sovereign sanctuary determined to transfer its power and authority to the grand college.appendix c records the filial descent of the rite of memphis, from its beginning in france to its final absorption. copies of these documents were provided by the grand college of rites of the united states of america and have been placed in the archives of the supreme council, d d x, s.j.,washington,d.c. n o t e s b. albert pike, jan. c a, b i i e,official bulletin of the supreme council, d dd degree for the southern jurisdiction of the

the grand college of rites of the u.s.a.minutes of fourth annual convocation, p. e.mimeographed typescript.washington,d.c, feb. c c, b j d g. copy in the archives of the supreme council, d d x, s.j.,washington,d.c. volume j, c a a b b e j the spurious rites of memphis and misraim b f a heredom albert pike& william l. cummings figure b. jacques etienne marconis de negre, j h x,grand hierophant of the rite ofmemphis. from the constitution and general statutes for the government of the ancient and primitive rite of freemasonry. k (new york: excelsior printing co, 1874. the gr and ori e n t of f ranc e and t h e r i t e of memph i s albert pike, 33 x iam not aware that either the rite of mizraim or that of memphis is disposing of its cheap wares within our jurisdiction. in the northern jurisd

ystem, for some reason, did not flourish in this country. in b i f c, harry j. seymour, of new york, who had been one of the earliest supporters of the system, visited europe, and was advanced to the j gth and highest degree, and invested with authority to establish on the continent of america a sovereign grand sanctuary of conservators-general of the order. this is the highest authority known to the rite under it a sovereign council general has been established for new england which is flourishing.other state and combined state organization are under rapid headway, the whole embracing many hundred working members. harry j. seymour j gth, is the sov gr master of the sov sanctuary of ancient and primitive free-masonry according to the rite of memphis, in and for the continent of america; an

the j eth, by the pronunciation, by the hierophant of a single short sentence. i append to this address a true account of the origin and progress of this rite of memphis, taken from the masonic monthly published at boston, and which, from investigations long ago made by me, in translating documents connected with the history of free-masonry in france, i can vouch for as true. those who now manage the rite and sell its degrees, in new york, publish that it is recognized by the gr or of france. but this is false, in the sense in which it is intended to be taken; and in selling degrees and titles by means of it, the vendors are obtaining money under false pretenses. on the d ath of april, b i g c, grand master marshal magnan addressed a circular to the dissenting lodges and masons of france

ses. on the d ath of april, b i g c, grand master marshal magnan addressed a circular to the dissenting lodges and masons of france, inviting them to return to their allegiance.marconis seized the opportunity to apply for the affiliation of his rite with the grand orient.his request was granted, and two new lodges were soon after constituted. yet, although the grand college of rites thus admitted the rite of memphis, this admission was accompanied with such restrictions that the rite, in fact, exists no longer. deprived of its constitution, its government, its councils, its entire organization, and its j g degrees, permitted only to work in the three symbolic degrees, subject to the prescriptions of the grand orient as regards the obtaining of the higher degrees, the rite of memphis is act

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

es.2 immediately before the animal is slaughtered, the owner of the sacrifice must confess his sins (in the case of a sin offering or burnt offering) or express his thanksgiving and joy (in the case of other 1 leviticus 2:13. 2 see, inter alia, exodus 29:38-41. the arizal on parashat vayikra 413 offerings) to g-d.3 the intention of the priest while offering the sacrifice is an essential aspect of the rite; if something is amiss in his intentions it could render the sacrifice invalid. these [five aspects of the sacrifice] are the nefesh, ruach, neshamah, chayah, and yechidah. in addition to manifesting themselves in the material reality of this world (and the gproto-material h reality of the spiritual worlds, the five partzufim correspond to the five aspects of the spiritual reality of crea

he3 sages therefore advise husbands to assume their wives are innocent of any wrongdoing unless they have clear justification to suspect otherwise.4 even if the husband is convinced that there is cause for concern, he must first appeal to his wife privately to improve her behavior.5 if this does not work, he may proceed with the ritual if he is sure that his motivations are pure.he may not invoke the rite in jest, in anger, or in order to frighten her.6 furthermore, the rite only works if the husband himself is not guilty of adultery.7 the arizal now discusses what this gspirit of jealousy h is in mystical terms. know that joseph manifested yesod, and that his numerical value is the same as that of gzion h [tzion, 156, which signifies the yesod of malchut, while joseph manifest the yesod o

hide, its flesh, its blood, and its innards c. h1 this excerpt from the teachings of the arizal follows the previous installment. regarding the essence of the [rite of the] red heifer, king solomon, of blessed memory, said, gi said, ei will become wise, f but it was far from me, h2 as our sages explained.3 king solomon was the wisest of all men, but even he could not understand how, as happens in the rite of the red heifer, the individual administering the purification rite himself becomes defiled by doing so. know that [this is because] the basis of the [rite of the] red heifer is [that it expresses] how malchut receives from the back of the holy names, and not from their front. since the rite of the red heifer exemplifies a state of reality in which the divine name is not showing its gfa

ag ugah].16 this is a particularly difficult form of evil [to deal with] inasmuch as it is very close to holiness. the name gog h [ayin-gimel] is etymologically related to the root ayin-vav-gimel or ayin-gimel-gimel, which means, gto form a circle. h thus, it refers to the mucous membrane which encircles the glans of the penis underneath the foreskin, and which must also be peeled back as part of the rite of circumcision. the removal of the foreskin is called milah( gcutting h) and the removal of the mucous membrane is called periah( gpeeling h back. this membrane is obviously much more subtle and delicate than the coarse foreskin. it therefore embodies a much more abstract, delicate form of evil that is therefore much more difficult to root out than the usual, coarse evil. in chassidut it

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

r own interior development so that we may solve our personal problems and handle more satisfactorily the rather difficult process of living today? and is this sort of thing what the adepts of old implied by initiation? and if this is all there is to it, why should so many modems have been so curiously perturbed and excited by it all. some other meaning must be latent herein; some other purpose to the rite must have been understood by their original observers whereby they were spiritually assisted and aided not only to deal adequately with life but to further the conquest and manifestation of their own latent spiritual nature. for despite every record, and every learned attempt to penetrate into the sigruficance of these rites, as to the exact procedure of the theurgic technique we still ob

everlasting abode of the light. 28 the golden dawn even in the communication of the usual claptrap of secret societies, the signs and grips, all these are explained solely in terms of the quest for the light. also the various groupings of officers and their movements in the temple are not without profound meaning. these should be sought out, since they constantly reiterate the implicit purpose of the rite. thus, at the altar, the three principal officers form about the candidate a triad, representing in symbolic formation again the supernal clear light of the void, and this also is represented by the number of the circumambulations about the confines of the temple. the white cord bound thrice about the waist has reference to the same set of ideas. even upon the altar of the temple are symb

er more, and let there be peace between me and you. appendix to the jupiter talisman ritual the foregoing is a fairly good example of a ritual for the consecration of a talisman employing the formulae of the neophyte ceremony described in the document 2.2. properly performed, it takes about one and a half <224> hours. there is a slight variation of this which can be employed, using the formula of the rite of the kerubic stations from the theoricus grade ceremony. if this is added, and the student should certainly experiment with its employment since it produces an astonishingly powerful effect, the total time taken by the ceremony will be around two hours. the result of this addition is to build up more deliberately an astral body of incarnation for the invoked spiritual force. the best pl

fratre sub spe. the idea was to re-read the rituals, and then endeavour to re-tread the paths astrally. one example given, was that 464 the golden dawn: volume n book seven the seer should formulate in imagination a vast pylon, and within its gates he should visualise the hebrew letter tau, the 32nd path. this should <24> be preceded by a study of the ritual of the theoricus grade, especially of the rite of the kerubic stations. then, imagining himself passing through this letter tau, and entering the pylon, he should proceed to make the appropriate pentagrams and hexagrams, and vibrating the divine names appropriate to that plane. the resulting vision should be similar to the passage of the path in the ceremony, but whereas this latter was purely symbolic, the former may be real and dyna

RITE OF THE OPPOSER

lame as in salutation towards the shadow; with a single breath or orison extinguish the candle. then, as directed, walk away from the place of solitude and turn not to gaze back from whence you came -for such is a custom of arte. the prayer of design may also be used in isolation or as an adjunctive/declaration in other suc h ritual/meditative procedures. an example of the practical adaptation of the rite as given above: in contradistinction to using toward and against the shadow as the determinants of the rite's polarities, employ such stellar analogues as the pole-star and the dog-star. also the direction of orientation may be changed from widdershins to deosil in alteration, according to whether the rite is performed at dusk or dawn- or in the dark or bright fortnight of the lunar month

RUBY TABLET OF SET

that can be moved about the chamber, myrrh, frankincense, and incense pellets, the blue feather of maat, and the bell. in the center of the chamber is an oblong narrow table, draped in black, representing the coffin. upon it is placed a painting of the name of the deceased, and the funeral boat that carries the soul to the tuat. it will be commended to the abyss (the flame) at the working part of the rite, much as the viking tradition of setting the funeral boat afire. four setians mark the cardinal points and stand beside the coffin. each represents a neter associated with the tradition of the canopic jars (the jars containing the vital organs. they hold one unlit candle each, and have a protective role toward the deceased. a fifth setian is robed in black, and his head is completely cove

, who have come to us in adept furgeson's name, but more especially, to assist him in his journey. h celebrant faces the assembled and raises arms. celebrant says: hlet us with spread wings hover over this one from our midst. let us call his name one last time while we honor his memory. let us protect his shadow while his body changes, and his spirit departs upon the funeral barge. let us perform the rite of passage, that he have company upon his last and most fearful journey into the western lands of darkness, that he arrive safely among the gods, and take his place amidst the shining beings who wield their will in full awareness of who they are. h incense cense the ritual area with smoky myrrh, circling the table and the shadow. celebrant says: hlet the smoke rise from the funeral resin

this the rest join in, and all chant the formula a total of 8 more times, doing so with as much intent as possible, and focusing that intent upon the burning papyrus and the ashes, sending the energy with his spirit. the ashes are saved and placed in an envelope, and mailed to his friend to be buried or placed upon his grave. when the ashes have been cooled and placed in the envelope and sealed, the rite is concluded. the blue feather goes with the envelope. while allowing a few minutes for the ashes to cool, personal work can be done. the guardian of the gate closes it using his left hand. the black flame is extinguished. the bell is rung. celebrant: gso it is done h footnotes 1. scorpion goddess, associated with water 2. isis as the dark mystery sirius, the origin of mankind representin

l. purpose: this ritual is a neophyte rite to contact set. i am assuming that it is possible to reach and commune with the dark lord. i believe that this is possible by creating the right atmosphere within a temple setting, and a proper state of mind within the neophyte. the ritual is kept as open and simple as possible to make it easy to change as needed, and to allow for spontaneous work within the rite. at the same time i have attempted to be thorough and precise in my research. expectations: unknown. i have read of direct contact in which the dark lord can actually be heard, or contacted in dreams or trance. it's also possible that a simple transformation of the magician's life will occur: strange coincidences, new contacts, good fortune. it will be vital to keep a careful and detailed

the right ones. it is important to create the appropriate magical link with each tool. time: the best time for the ritual is midnight. by the full moon and the summer equinox for the fiery neter, new moon and winter equinox for the for the draconic. temple: the primary choice for the ritual is in nature, so the temple should be simple, portable, and quick to set up. if it is necessary to perform the rite indoors, the ritual space can be more elaborate, but the goal of the this ritual is to make a spontaneous and natural link with the dark lord, and as this is an inner process distractions should be minimized. setian desert ritual: the primary natural aspect of set is as the neter of the desert. in order to create the proper atmosphere it is efficacious to make the temple as much like the

d with a simple word or gesture like "it is done. is harwer man? classification: v2- a48.01- 1 author: james l. knowles, jr. ii date: july 12, xxviii analysis added august 19, xxviii html revision: october 26, 1998 ce the purpose of this rite was to further investigate the assertion by magister robert menschel in blasting forth by day or night(1) that "harwer is man, the species" the following is the rite in its entirety [meditation on subject of rite [prepare chamber [a second meditative period was used to prepare the self for the rite [rise and dress for working [enter chamber and sound bell nine times while rotating counterclockwise [light flame, remove cowl [invocation] in the name of set, the majestic prince of darkness, i invoke the powers of the infernal light. hear this call, for i

as this within each conclave serves to focus your will with even greater intensity upon the hallowed magic that swirls and burns within your inmost being. as once more you go forth into the coldness of the desert, be ever warmed and comforted by this fire. throughout the expanses of the cosmos there exists no water capable of quenching it once it has flamed into life. xeper. the gates are closed. the rite is complete. footnotes 1. the rite was designed and written by priestess reynolds, but some of the statements by the nine sorcerors were written or modified by the participants who were scheduled to speak them. 2. priestess linda j. reynolds and priest ronald l. barrett, jr, respectively ritual of the passage through the tuat classification: v2- b2r.1- 2 author: janice harris ii date: ca

affront to the self .the book of coming forth by night the following ritual was inspired by the diabolicon (and possibly by the classic scene in monty python's life of brian in which brian tells the crowd "you are all individuals" and everyone responds in chorus "yes! we are all individuals, and came into being immediately after the second international conclave of the temple of set (6/22/xv. as the rite is a glorification of the self, yet is intended for group ritual, each task prior to the passing of the cup must be performed by one individual alone. there must be no choruses of "hail, set" or "xeper. should anyone wish to respond to such a statement, he must look into himself and find his unique and individual response, for instance "hail, set! i thank you, great teacher" the key is th

SABBATIC KABALA OF THE CROOKED PATH

fluence of mercury has stirred up the water and the alchemy has started. in this phase of creation "vac" is important "vac" is an aspect of sarasvati as the goddess of speech, signifying sound, or rather the primordial sounds of creation. breath is air and the component needed for transmutation, as seen in the techniques of pranayama. it is this mercurial air of creation the water has stirred up. the rite of ingress, or the establishment of the point and its adversary into the one. the text itself called the eight steps of the rite of ingress gives a detailed outline of the procedure to follow (p. 124- 125) and several important keys to its understanding are freely given to the seeker. further the first few steps of the symbolism of the mouth is seth forth in the form of mantra and word si

SATANGEL

d carries a torch with which he sets aflame to great places. may answer truly about private matters, or make one witty. akephalos (hellenistic egyptian) the headless one. perhaps originally a manifestation of osiris, the akephalos appears in ancient hellenistic and egyptian papyri dealing in magick. the word also appears as a designation for a demon created from the spirit of a beheaded criminal. the rite of the bornless one is employed in goetic evocation, chiefly through the innovation of aliester crowley. alloces (goetia, 52nd spirit. duke commanding 36 legions. a soldier with a red face and flaming eyes, with a huge and course voice, riding a horse. teaches astronomy and liberal arts, gives good familiars. the name possibly has its roots in the greek allecto, meaning she who is unremit

tive 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 greek manuscript, and formed a part of classical western grimoire including the howling of the witches (goetia. it is a highly powerful and infamous ritual, and should be performed with respect. through aeons these words o

ugh aeons these words of power have become charged with the combined invested power of countless sorcerers. aleister crowley employed the bornless one to summon the holy guardian angel, and adapted it for use within the o.t.o. it is this version that is presented here. as may be seen, crowley has employed various names from the classical grimoire and black magick. to the less disciplined sorcerer the rite of the bornless one may seem lengthy and pompous. it takes many reiterations and great determination to commit to memory. however, with each use it gains a certain power, as with any of the tools employed over time it becomes imprinted with a charge. the only advice of any use is to employ it often. the structure follows the quintessential formulae of the spiritist. as is normal, some for

f thy woman s breast drips a soothing pity, thy scaly belly and thy animal s legs exude stinking idleness, forgetfulness of courage, and consent to abjectness. o holy and impious satan, symbol of the degenerate universe, thou knowest and sufferest, may thou become, according to the word of the divine promise, the atoning genius of expiation (seventeenth-century mss. bibliotheque nationale, paris) the rite of summoning when the night of action has arrived, the warlock shall gather up his rod, goatskin, the stone called ematille, and shall further provide himself with two vervain crowns, two candlesticks, and two candles of virgin wax, made by a virgin girl and duly blessed. let him take also a new steel and two new flints, with sufficient tinder to kindle a fire, likewise half a bottle of b

SATANIC RITUALS

ook is made to a priest, the role may also be taken by a woman who can serve in the capacity of priestess. it must be clarified, however, that the essence of satanism-its dualistic principle-necessarily imposes an active/ passive dichotomy upon the respective roles of celebrant and altar. if a woman serves as a celebrant, then for all intents and purposes she represents the masculine principle in the rite. the pervasive theme of active/passive (yin/yang) in human relations cannot be stifled, despite attempts to create matriarchal, patriarchal, or unisexual societies. there will always be those who "might as well be men" or "might as well be women" depending upon their endocrinological, emotional and/or behavioral predilections. it is far sounder, from a magical standpoint, for an ego-drive

ress, ruin arrives through the bestowal of indulgence. this, then, can function as a literal interpretation of the phrase "to kill with kindness" when a "man of god" is portrayed by the celebrant, as in the later commemorative version of l'air epais, the ritual will serve to weaken the collective structure of the organization he represents. this factor introduces an element of the messe noir into the rite, as mentioned by lewis spence and other writers. the title stifling air refers both to the tension produced by the contrivedly oppressive atmosphere during the early segments of the ceremony, and the closeness within the coffin. when the performance of l'air epais was resumed in 1799, it served as a celebration of the successful curse placed upon philip and pope clement v by jacques de mo

's quadruped heritage. the purpose of the ceremony is for the participants to regress willingly to an animal level, assuming animal attributes of honesty, purity and increased sensory perception. the priest who pronounces the law maintains the cadence and order needed to remind each participant that though he is an animal, he is still a man. it is this that gives the tierdrama its profound effect the rite was originally performed by the order of the illuminati, founded in 1776 by adam weishaupt as an extension of existing masonic ritual ten years earlier, gotthold lessing had influenced many germans' opinions on the limits of die arts with his critical treatise, laoco n. the intellectual climate in germany had reached the point of controversy that in england gave rise to the hell fire club

learing in the woods or some area where the participants can enter through the foliage at the required time. if it is performed outdoors, die woman who serves as the altar should sit on an elevated boulder or log, so that her exalted position will be clearly stated. torches may be employed outdoors, though it is not required. where there is fire hazard to foliage or wildlife the entire purpose of the rite is defeated, so caution is mandatory. incidental music for the tierdrama must be perfectly scored to the litany and action or it will detract from rather than add to the mood. without a doubt, richard strauss's also sprach zarathustra is most appropriate, if properly cued, and stravinsky's le sacre du printemps. in addition to the gong, a deep-toned drum can be added. as the ceremony open

lled which have animal counterparts: bast, typhon, fenriz, midgard, behemoth, pan, etc. when the priest concludes the preliminary invocation, he retires to the periphery of the clearing and the invocator enters. after gazing around the clearing, he stands in the centre and motions to the illuminator, who steps forward with his light he is about to summon the beasts. they will enter single file if the rite is performed within a chamber, or if outdoors, through openings in the foliage around the clearing. the gait of each participant should suggest the movements of the beast he represents. the invocator begins the litany and the gong is heard softly, as if calling with the invocator. as he chants, the beasts appear, gradually gathering round him] invocator: ich bin der sprecher des gesetzes

s; wir immer sie f ngt, mag sicheine riesige m tze aus ihrem pelz rnachen. my tale is done. there runs a mouse: whoever catches her may make a great, great cap out of her fur [as the mouse runs off, the beasts start to drop on all fours, then restrain themselves and solemnly shuffle out of the clearing, the invocator being last to leave. when all is quiet, the priest moves to the altar and closes the rite in the standard manner] the law of the trapezoid die elektrischen vorspiele sturm, sturm, sturm, sturm, sturm, sturm! l utet die glocken von turm zu turm! l utet, dass funken zu spr hen beginnen -dietrich eckart if the tierdrama's theme could be found in much of the literature and theatre drama of the nineteenth century, die elektrischen vorspiele's theme could be seen in the sciencefanta

ffects, electrostatic generators, electric organs with controllable harmonics, scanners, and a mental discipline and emotional response that can temporarily leave its alpha waves outside the chamber and strive towards gamma, the ultimate goal: these are the ingredients required for the creation of the is-to-be, as defined in the ritual of the electrical prelude-die elektrischen vorspiele. many of the rite's principles relate to the experiments of wilhelm reich, a name to be reckoned with in the magic of the future. the procedure is to "charge" the chamber in a manner that allows the celebrant to "draw" energy from it while at the same time he adds his own strength of will. the celebrant's intensity of purpose is further stimulated by the related litany. upon "peaking" the celebrant enters

tended by several persons: however, the essential working is confined to a single celebrant, who acts as the catalyst. although additional persons can benefit from participation, the celebrant can effectively perform alone. it should be stressed that groups performing die elektrischen vorspiele did so with a single purpose, and the presence of several persons therefore added to the effectiveness. the rite, as presented here, was intended to alter an existing social climate and establish far-reaching change. the rite is best performed in a relatively small enclosure, as a large chamber necessitates excessively heavy amounts of electrical discharge in order to attain sufficient ionization. essentially, the chamber acts as an electrical vacuum tube, with the participants inside it serving as

SATANICON

y manner in addition to the initiate s pact articles (which sit upon a small table to the immediate right of the altar) which consists of: one satanagram pendant, a black robe, two pact of satan contracts (one for the initiate and one for the priest who represents the devil s emissary) and a pre-arranged satanic (magickal) name chose by the initiate. attendance requirements: the priest performing the rite, an assistant and the initiate. the priest and his assistant are garbed in the customary manner. the initiate wears a silver (gray is acceptable) robe -31- the pact of satan 1 the celebrant grasps the bell of commencement and opens the gates of pandemonium. 2 the celebrant grasps the sword of satan and evokes the dark lords from the five points of the pentagonia: be present satan, great a

is name (satanic name! in luciferi honos! 6 the celebrant presents the two pacts of satan to the initiate for signing. 7 the assistant removes the silver robe from the initiate who then dons the black robe. 8 the celebrant bestows the satanagram pendant upon the initiate while saying: welcome (satanic name, brother (sister) of darkness! 9 all turn to face the satanagram as the celebrant finalizes the rite with the words: in satanicus honos -32- the pact of satan lucifer lord of my dark soul, i, do hereby renounce god, jesus the nazarene, xianity, and my former baptism, for i am of the earth, darkness, and the powers of the infernal one! accept me as your evil ally by this name_ initiate dated this night_ witness_ priest/priestess of satan -33- the ritual of antichrist the sigil of antichri

evilution thus: pan, come forth and smear the earth with your doctrines of carnality! fenris, come forth and free the beast to wage the war! leviathan, come forth to fill the minds of men with the wisdom of evil! diabolus, come forth to judge and imprison the lambs of the nazarene! set, come forth to destroy the xian faith and its masses! the sword is replaced on the altar. 8 the celebrant closes the rite by dousing the smoldering charcoal with a plentiful amount of conjuration saltatsatanism- an examination of satanic black magic introduction the aim of this dissertation is to focus upon some of the ritual magical aspects of modern satanism without recourse to the sensationalism that is only too evident when satanism is misunderstood. it is only when one steps aside from one's preconcepti

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

found in the development of new ways to manifest the sinister energy of the tradition. art, music, philosophy, politics and literature are all examples of this creative expression that the new initiate is eventually expected to develop further, a development that should essentially imbue within the creation the energy of the dark gods themselves. the black mass the most infamous satanic ritual is the rite known as the black mass. the development of the black mass is not, as some authors have understood it, a recent development, but one that has occurred over a period of 1200 years and its origin, far from lying in an established satanic tradition, lies within the rituals and ceremonies of the early christian church. the mass of the dead is considered by some(6) to be the originator of the

aces were destroyed and the bacchanalia were prohibited throughout rome. the similarity between the bacchanalia, the witches sabbath and the black mass are therefore fairly evident. in modern times there are numerous versions of this ritual used by different satanic groups. the black mass contained within the church of satan's 'the satanic rituals (avon books. 1972) is based upon a combination of the rite used by the societe de luciferiens, a french satanic society that operated in the 19th and early 20th centuries, and the fictional work of j.k. huysmans entitled la bas. explained as a psychodrama that elevates the 'concepts of satanism to a noble and rational degree'(8) the black mass is considered to free the individual from the constraints that have been acquired- both consciously and

legiances and a dedication to satan-lucifer. the ritual progresses through the satanic offertory, canon and consecration of the host. the mass is completed with the recital of the fifth enochian key and the repudiation and denunciation, whereby the power and divinity of christ is denied and the power of satan is invoked to cause vengeance to christ and his host of angels. after this has been said the rite is concluded with the wafer which, having been consecrated by insertion into the vagina of the female altar, is then cast to the floor and trodden upon. the participants drink from the chalice and the ritual is then officially declared completed. the order of nine angles offer a similar though different tradition concerning the black mass. whilst in the church of satan's black mass, the n

gy, but rather in the speed that the changes in consciousness are made and in the creation of balance and the restoration of health. even though both the society of dark lily and the order of nine angles differ in their conceptual approach to ritualistic sexual magic the order of nine angles rite of nine angles provides a prime example of a method of ritualistic sexual magic. the sexual nature of the rite may be performed in two ways. firstly, a priest and priestess perform the ritual naked upon an isolated hilltop. the rite itself involves the use of the sound magick technique known as vibration, which involves the priest projecting, in syllables the following words of power "nythra kthunae atazoth" thus the syllable "ny" is sounded for a period of between ten and twenty seconds, then "th

ingus. when the priestess is suitably aroused the priest then begins copulation, during which the priestess visualises a gateway situated in the stars above them opening and a black nebulous chaos flowing downwards to the earth. satanism- an examination of satanic black magic side 6 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 the second form of the rite of nine angles, known as the cthonic form, is performed with the addition of a congregation who hold an orgy after the rite whilst the priest and priestess vibrate specific words of power and trained cantors chant a particularly difficult and elaborate sinister chant. the energy from the orgy is used to enhance the presencing of the dark gods who are then said to manifest. the changes of

cipline'(28) combined with this judgement is the decision to select an opfer whose death will in some way aid the satanic dialectic. as such victims include 'zealous interfering nazarenes'(29) over-inquisitive journalists or politicians or businessmen whose philosophy and actions are anathema to the satanic spirit. probably the most sinister of all rites of sacrifice to be found in modern days is the rite known as the sinister calling. the rite itself requires a complete satanic temple trained in sinister chant and 'assumes willing sacrifice'(30) the preparation for the rite which takes places over a period of seven days requires all temple members participating to adhere to a black fast. the fast itself demands absolute silence save for the chanting nine time a day at sunset of the diabol

kes places over a period of seven days requires all temple members participating to adhere to a black fast. the fast itself demands absolute silence save for the chanting nine time a day at sunset of the diabolus, a satanic version of the christian dies irae chant. further the members must 'wear only ceremonial robes, will abstain from intoxicating drinks and sexual pleasures and eat no meat'(31) the rite may be performed in one of three locations: a sinister temple, a cave, or an isolated hilltop. prior to the actual rite the sacrificial priest is chosen by lot. the congregation then assemble in the temple and the rite begins. the priestess serves as the altar for this rite whilst the opfer is held by the temple guardian. the master and the mistress then conduct the rite which begins with

ple and the rite begins. the priestess serves as the altar for this rite whilst the opfer is held by the temple guardian. the master and the mistress then conduct the rite which begins with a ritual dance accompanied by the rhythmic chanting of "binan ath ga wath am" the master of the temple opens a nexion, or gate to the realm of the dark gods from which the dark gods will presence themselves if the rite is successful. the opfer-priest is then united with the priestess in coition whilst the priestess visualises the gate opening further. the priest is then led away to a secluded place where the master of the temple will then perform the ritual sacrifice. returning to the temple the master will present the mistress of the earth with a bowl containing the blood of the sacrificed priest. the

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

rson one last time. funeral services include prayers, the singing of hymns, and speeches, or eulogies, in honor of the dead person. in catholic tradition, there is a vigil service (where people come to grieve over the dead 144 world religions: almanac christianity person) at the funeral home or church. this is followed several days later by a funeral mass in the church, and then another ceremony, the rite of committal, when the body is buried. in eastern orthodox tradition, the vigil service is called parastasis or panikhida, and is a time for thinking about death. the eastern funeral service includes hymns, chants, and bible readings. burial is preferred but the orthodox church allows cremation if the law of the country requires it. christian funerals are usually followed by a meal at the

cipation. the first includes the uninitiated vodouisant, called a hounsi bossale, which literally means something like untamed (or wild) bride of the spirit. this person is in effect in training for initiation. an initiate is then referred to as a hounsi kanzo. his or her status becomes similar to that of a christian world religions: almanac 281 indigenous religions who has received confirmation, the rite that allows a person to receive the gift of the holy spirit. at the next level, the person is considered si pwen, sur point, meaning that he or she enjoys the patronage of a lwa and can receive the sacred rattle. this person is similar to a priest or minister in christianity. at the final level of initiation, a person is referred to as asogwe, similar to the position of a bishop in christ

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

as in the witches dance, and be east of the circle. the x marks on the chart below show the positions of candles, which can be used if the operants wish it. if you choose not to surround the area with six candles, at least try to have one, to the east. six "implements" are needed for this rite, and are to be placed arranged close to each other in the center of the triangle before the beginning of the rite: a candle or lantern/lamp (which is apart from the optional six candles that can be used as mentioned above; a cord; an arthame; a cup or bowl; a phallic stone; and a three-tined wooden fork (such as a branch) or a two tined wooden fork, or some other instrument that is not too long, but has three tines. if your circle is big enough, a full sized pitchfork will do. if you have a buck or a

TECHNICIANS GUIDE TO THE LEFT HAND PATH

r blameworthy, order of sufi, which has certain similarities with freemasonry. the masonic pillar of the temple boaz (the black pillar) may be albuazz, a form of thubans name abulfaiz. the fourth blooming began in the middle of the nineteenth century, when western occultism began to focus seriously on archaeological data coming from egypt. particularly important highlights were the publication of the rite of the headless one, in which the deity transforms himself into has certain typhonic names. aleister crowley s success with that invocation in april 8, 9 and 10 of 1904, wherein part of his revelation consisted of the audible word coph(rr- which is the word of set. april 30, 1966 when anton szandor lavey founded the church of satan and began a magical exploration of the psychological fact

ril 8, 9 and 10 of 1904, wherein part of his revelation consisted of the audible word coph(rr- which is the word of set. april 30, 1966 when anton szandor lavey founded the church of satan and began a magical exploration of the psychological factors of the christian satan. 1972, when anton lavey published the satanic rituals, which included die elektrischen vorspiele, which was privately known as the rite of the is-to-be. this text, based on the eighth precept of the emerald tablet of hermes use your mind to its full extent and rise from the earth to heaven, and then again descend to earth and combine the powers of what is above and what is below. thus you will win glory in the whole world, and obscurity will leave you at once. this is largely an invocation to anubis, opener of the way, to

can be critical in manufacturing transformative ritual environments. this element is called stochastic resonance. stochastic resonance as an audio element in the ritual chamber has all types of transformative possibilities due to its unique physical properties. but, before discussing the particulars of sr, a brief history. the first use of sr i have found was included in a ritual secretly called the rite of what is to be. allegedly resulting from the magical workings of turn of the century german sorcerors, a copy of this ritual was included in anton szandor lavey s book the satanic bible where it was called the die elektrischen vorspiele roughly translated as: the electrical, or electrocution preludes. this rite called for a series of very detailed audio and electrical field stimulus as

a given area) remains uniform. in other words it is fluctating all the time- resonating- yet the fluctuations are not noticeable because at any one time one of the random variables has moved into (extended) and replaced a receding (retracting) variable. so much for the physical properties of stochastic resonance. now, what does it do that would be valuable to the left hand path technician? first, the rite of what is to be which utilizes sr in the form of audio white noise, exists as one of the more powerful and stimulating ritual experiences any lhp adept can participate within. these workings are always transformative in some manner (not always positive) and the reason for the power of this rite lies within its very precise and intelligent use of angularism (remember the law of the trapez

omolous experience by graham reed in order to understand the actual physiology involved. before moving into a more detailed discussion, let us establish some baseline principles and concepts that we can expand from. when an individual goes into a magical ritual they are performing a series of activities that is believed to cause a change in one, two or both areas specific to the accomplishment of the rite itself. these two areas can be generally acknowledged as either here, or there, or in many cases here and then there and vice versa, so on and so forth. so, through magical ritual we seek to change, alter, or manipulate an element beyond our direct interaction or there. conversely, we can also seek to change, alter or manipulate an element within our direct ability to interact with, or he

e intelligence, self awareness and further psyche metamorphosis into an ever extending understanding being. the rituals of old are dead, let us bury them and start anew. the 6 fold harmonic proportion in ritual blueprint there is a common blueprint or formulaic convention that harmonically proportioned ritual operations are managed from. this framework has nothing to do with the actual content of the rite itself, but rather is the general design outline that the rite is created upon. this platen is important for it allows the individuals involved in the ritual working the best possible tool to creating a successful event. these steps are as follows: 1. declaration 2. preparation 3. compression 4. manifestation 5. decompression 6. articulation a brief discussion of each component will help

ion 3. compression 4. manifestation 5. decompression 6. articulation a brief discussion of each component will help to identify the activities necessary to perform each of the steps. but first, a general overview of these six procedures will reveal that there are a series of steps leading to the moment of the working and a series of steps that lead away from the working once it has been manifest. the rite does not occur in a vacuum as a singular event in and of itself, but rather is a peak moment within a number of related activities that lead to that moment and then away from it- extension and retraction, the movement of resonance. declaration is the act of proclaiming that a rite is to take place, and what the rite is intended to accomplish. the declaration should be made well in advance

m it- extension and retraction, the movement of resonance. declaration is the act of proclaiming that a rite is to take place, and what the rite is intended to accomplish. the declaration should be made well in advance of the actual rite itself allowing each participant the time time to engage in step number two. the declaration is an important step for it manifests into consciousness the goal of the rite and as such, it sets forth the activity that all the other steps will manifest from. declaration comes from either necessity or inspiration to engage in a transformative experience. preparation is the series of activities that must be engaged within in order to sustain an environment- both mental and external- that is harmonically proportioned to the goal stated in the declaration. prepar

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

hen the mason who has never given any attention to the subject learns at least a hundred masonic and quasi-masonic rites and systems have existed and no less than eight hundred socalled masonic degrees have been revised.4 royal arch mason editor ray v. denshaw wryly comments that a long-time mason of reputation may be asked "how many of the hundreds of degrees have you received? have you received the rite of memphis of 90 degrees? or the rectified rite? or the swedenborgian rite?"5 moreover, masons affiliated with the grand lodge of the orient in paris, the united lodge in london, or the grand masonic lodge of israel, may well utilize signs and handshakes not used, seen, or understood in other orders. then, of course, there is the order of the rosicrucians, the order of the trapezoid, the

er of the temple of set once acknowledged, the satanists merely have a "more precise" understanding of occult reality. aleister crowley, the late british satanist, who relished calling himself "the wickedest man on planet earth" no doubt would have agreed with aquino. crowley 98 codex magica was initiated into a number of different masonic fraternities, satanic rites, and occult groups, including the rite of memphis, mexican scottish rite 33, grand orient 33, and the rite of misraim. in 1912 he was honored by fellow luciferians of the ordo templi orientis (o.t.o, being acknowledged for his superior gnostic knowledge and giftedness and given the following exalted rank and title:1 aleister st. edward crowley 33, 90, 95, x national grand master general for great britain and ireland mysteria m

asonic lodge also uses x because of its sexual meanings and its babylonian origins. writing in the scottish rite journal, the official journal of the mother supreme council, 33, jim tresner discussed the use of x in the ritual ceremony for the 17, knight of the east and west.2 tresner, a 33rd degree mason, emphasized that the 17th degree ritual is "one of the most powerful and profound degrees of the rite."3 "here" said tresner "we encounter raw spiritual energy" and "we begin to glimpse the spiritual power which is available" to the person who is able to access it.4 x as symbol of transformation tresner goes on to suggest that the x, representing the roman numeral 10, also "cross my heart and hope to die" 207 symbolizes the 10 yuds, or manifestations, of the jewish cabala's tree of life (

freemasonry. they hearken back to the ancient mystery religions. 520 codex magica the burning man in the wicker cage some scholars are convinced that human sacrifice was practiced by the druids. julius caesar, roman general who conquered britain for imperial rome, wrote of how brutal and furiously savage were the people under the influence of the druid priesthood. he also described the horror of the rite in which the druid priests and people would periodically choose a victim to be confined inside a huge wicker effigy. the wicker was set ablaze and the human victim consumed by the flames as the people celebrated and paraded in a circle carrying candles. even today, at the ruins of stonehenge in england, modern-day druids meet on festival occasions, wearing the appropriate white garb and c

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

nd lower spiritual hierarchies. the psychologist finds a lesson in such a consideration: man freely poised between good and evil, is under the influence of cosmic forces he usually doesn t know exist. man, thinking he chooses, may be the resultant of other forces. m delving deeper crim, keith, ed. the perennial dictionary of world religions. san francisco: harpersanfrancisco, 1989. karpel, craig. the rite of exorcism: the complete text. new york: berkley, 1975. kinnaman, gary. angels dark and light. ann arbor, mich: servant publications, 1994. mack, carol k, and dianah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: owl book, henry holt, 1999. montgomery, john warwick. powers and principalities. minneapolis: dimension books, 1975. van dusen, w

at may exist for thousands of years, feel that they have the right to enter any man or woman regardless of how innocent he or she may be whose ancestors were involved in occult and demonic activities. m delving deeper crim, keith, ed. the perennial dictionary of world religions. san francisco: harpersanfrancisco, 1989. harpur, patrick. daimonic reality. london: penguin group, 1994. karpel, craig. the rite of exorcism: the complete text. new york: berkley, 1975. kinnaman, gary. angels dark and light. ann arbor, mich: servant publications, 1994. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: owl book, henry holt, 1999. montgomery, john warwick. powers and principalities. minneapolis: dimension books, 1975. van dusen, wi

tagram 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 inherent in the rite or symbol and inverts it for satan s purposes. satanists believe their doctrine and belief system is of the here and now. acting on that premise, they look for their rewards in their t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mystery religions and cults 301 antonlavey s the satanic bible was published in 1969. present life and in this world

r occurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning to fit together and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. sabbath from the greek sabbaton, and the hebrew sabba, both meaning to rest. a t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 331 g l o s s a r y day of rest from work and for religious worship. in christianity, sunday is the observed day of w

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octor called them to a small room containing articles of ceremonial religious observance and asked them what information they sought. the wassons answered that they wanted to know about their son, peter, whom they had left in boston. then in the small, dark room, illuminated only by candles, the witch doctor began the ceremony. by 10:30 p.m, he had eaten 14 pairs of the mushrooms. other facets of the rite included the precise arrangement of the ceremonial articles in the room and the rubbing of green tobacco on the curandero s head, neck, and stomach. then the candles were extinguished and they waited. at 1:00 a.m. the witch doctor claimed that he was receiving a vision of the wassons son. he shocked them by saying that peter needed them because of some emotional crisis in his life. the ma

r occurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning to fit together and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. sabbath from the greek sabbaton, and the hebrew sabba, both meaning to rest. a t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 311 g l o s s a r y day of rest from work and for religious worship. in christianity, sunday is the observed day of w

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

demand a human sacrifice. a likely victim would be chosen, the date and time of the killing agreed upon, and the executioner, known as the bati yeli, would be selected. the bati yeli wore the ritual leopard mask and a leopard skin robe. it was preferable that the sacrifice be performed at one of the leopard cult fs jungle shrines, but if circumstances demanded a more immediate shedding of blood, the rite could be conducted with the ceremonial twopronged steel claw anywhere at all. the first really serious outbreak of leopardcult murders in sierra leone and nigeria occurred shortly after world war i (1914.18. at that time, it was believed the cult was suppressed by the region fs white administrators because many of its members were captured and executed. however, in actual fact, the leopar

ed the sacred abbey of thelema. located on the island of sicily, the abbey was dedicated to the practice of magic, uninhibited sex accompanied by liberal use of drugs, and worship of ancient gnostic deities. ritual intercourse, both hetero and homosexual in nature, was the chief form of worship. drawing upon ancient gnostic magical texts, crowley added to an old graeco-egyptian text and performed the rite of liber samekh, celebrating sexual release and the passage of the spirit from a lower level of consciousness to a higher one. crowley added his own contributions to the original gnostic text, some of which were ghigh supernatural black magic h and gintercourse with the demon. h according to crowley the ritual was the one to be employed by the beast 666 for the attainment of knowledge and

es in a contemporary or modernized version of the religions which existed before christianity, especially those with a reverence for nature over the worship of a divine or supreme being. rite originally from an indo-european base meaning gto fit together h and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. shape-shifter a supposed fictional being, spirit or something that is capable of changing its appearance or form. wizard a variant of the fifteenth century word wisard, meaning gwise. h someone who professes to have magical powers as a magician or sorcerer, or a male witch. in general, someone

ccurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning gto fit together h and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. sabbath from the greek sabbaton, and the hebrew sabba, both meaning gto rest. h a t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 289 g l o s s a r y day of rest from work and for religious worship. in christianity, sunday is the observed day o

THE GOD OF THE WITCHES

often omitted. it was, however, a rite which was in force before the introduction of christianity andhas therefore a definite bearing on the antiquity of the religion of the horned god. adult baptism, as recordedin the new testament, was apparently performed by immersion in a river, but the witch-baptism varied fromdipping the head in water to a mere sprinkling; total immersion is never recorded. the rite must have beengeneral throughout western and central europe, as sir george mackenzie[24] quotes delrio to the effect that"the devil useth to baptise them of new, and to wipe off their brow their old baptism. in france baptism ofchildren only is noted, and it is a remarkable fact that baptism either of adults or children is never mentionedin english trials though it is recorded in new engl

ng it they offer a candle or a wisp of burning straw. the somersetwitches in 1664[3] said that when they met the man in black at the sabbath "they all make low obeysance tohim, and he delivers some wax candles like little torches, which they give back again at parting. as a rulethe candles were lighted at a fire or light which the grandmaster carried on his head between his horns; whichshows that the rite was reserved for the great sabbaths when the devil was "in his grand array. de lancre(tableau p. 68) says that the devil usually had three horns, with "a kind of light on the middle one, by whichhe is accustomed to illuminate the sabbath, and to give fire and light to those witches who hold lightedcandles at the ceremonies of the mass which they counterfeit" usually the devil lit the cand

THE GOLDEN ESSENCE

s version of the standard housle is in the roodmas season, when nature shows a glorious vision of life triumphant and renewed. however, this housle is intended for deep spiritual practise at any time, and it is especially appropriate for rites performed in the name of the dead, or the recently deceased. if it is done for the deceased, or a dead loved one or ancestor, then in the trance portion of the rite, at least one person who is participating will take on the identity of the deceased, by gently opening themselves in the all-encompassing realityexperience of the true trance to the essence of the dead person about or below, and allowing the boundary lines between themselves and the deceased to become blurred and overlapping. in this manner, the dead person can participate, on a very real

s and the deceased to become blurred and overlapping. in this manner, the dead person can participate, on a very real level, in this housle, which itself is the occurrence of a real and ongoing miracle. some people worry about the dangers of this minor spiritualist/necromantic practise, and to this, i say there is none; this housle is done in the name of the son of light, which protectively seals the rite and ensures that the dead who are called to or by the rite (or its participants) emerge as the holy ones, purified in his light already. a cup of red wine and a plate or bowl of wheat or rye bread is needed for the housle. the housle participants and altar-space is prepared with the housle leader invoking the waking dream, or a working trance state, and then kindling a flame at the area

ousle leader invoking the waking dream, or a working trance state, and then kindling a flame at the area, hallowing it with these words: come forth, creature of fire, your light only a shadow of the glory of the true light, the light that will come from the east with the son of the mother. shine forth here with hallowing peace. a bell is then rung to announce the official beginning of the housle. the rite leader can either use an arthame to consecrate the wine and bread (by dipping its tip in the wine, and laying its blade on the bread) or, alternatively, he or she may simply lift the cup and plate above his or her head while saying the invocations of blessing on the bread and drink. the wine is blessed first, followed by the bread. the blessing of the wine: dame wisdom redeemer of man, pr

mind, that this life is coming from some mysterious place, outside the world, a place not here nor there, and yet a place which is not apart from the world- a paradoxical and hidden, yet co-existent, real, and eternal third place, which is the resolving seat of all mysteries and the heart of true life. after these moments of silence have passed, following the horn or the bell, or the meditation, the rite leader holds his or her hands over the cup, and says: i saw the master come forth in a great light from the east, and he was the light. i saw time, sorrow, and death pass away. only truth remained. gathered around him were blessed souls of the realized ones, they of the hidden company, the holy grand array. from the master s radiant tongue came words, and he became the words, as they were

up, and says: i saw the master come forth in a great light from the east, and he was the light. i saw time, sorrow, and death pass away. only truth remained. gathered around him were blessed souls of the realized ones, they of the hidden company, the holy grand array. from the master s radiant tongue came words, and he became the words, as they were spoken. he said: behold, i make all things new. the rite leader offers a sip of the wine to each member of the gathering, with the words behold: i make all things new, to which the person responds, from earth, come fire, and then takes a sip. the rite leader drinks last, saying: from earth, come fire before he or she does. the cup is then placed down, and the rite leader holds his or her hands over the bread, and says: hail unto thee, earth, mo

olds his or her hands over the bread, and says: hail unto thee, earth, mother of gods and men! be fruitful in the embrace of the all father, and be filled with nourishment for men and beasts. beautiful one, darkly tressed, draped in your green gown, the winds and waters impart your blessed words, throughout the ages- says the mother: i give fullness and increase always, though my truth is change. the rite leader offers a small portion of bread to each member of the gathering, with the words my truth is change, to which the person responds, fire, come to earth, and then eats. the rite leader eats last, saying: fire, come to earth, before he or she does. the final meditation happens at this point, on the reality of the divine child or ultimate essence returning to its source to sanctify it

ning to its source to sanctify it. the housle bread and wine are then carried to some natural place where they can be returned to the ground itself; if this rite is being done for a deceased person or persons, the remains of the housle are to be left at or upon the graves of said persons, or at their monument, or some place appropriate, if they have no grave. as the offerings are placed for them, the rite leader should say: behold, i make all things new. and a bell is rung, at the area of the sacred flame, to conclude the rite. if this housle was not for the deceased, then the offerings are left, in reverence and silence, at an appropriate place, on the ground, in natural bodies of water, at the roots of trees, etc. as they are being left, the leader says: as some is taken, so is this give

THE KEY TO THE MYSTERIES

shake the columns of the temple; but in order to make him turn in spite of himself the mill of religious progress, providence made him blind of heart. 88 article v solution of the last problem to separate religion from superstition and fanaticism superstition, from the latin word "superstes" surviving, is the sign which survives the idea which it represents; it is the form preferred to the thing, the rite without reason, faith become insensate through isolating itself. it is in consequence the corpse of religion, the death of life, stupefaction substituted for inspiration. fanaticism is superstition become passionate, its name comes from the word "fanum" which signifies "temple" it is the temple put in place of god, it is the human and temporal interest of the priest substituted for the ho

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

s or death for those who undertake it and fail, but chthonic power for those who may transcend it. the toad rite details a study of death and decay, and what is the essence which remains. the toadwitch essentially moves through darkness (shaitan of midnight/lilith) into the sun (lucifer. the toad rite is presided over by hecate, the triple goddess of the crossroads, satandar- the patron spirit of the rite and lucifuge, the night familiar of sorcery and dreaming projection. this small grimoire contains the rite of the toad but also a ritual of lucifuge for after the working, as well as a solitary black mass, with chants given to charge the toadbone after the ritual. for the road through the rite is through the darkness, it leads towards the light of the sun. illustrated with old grimoire si

e egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 16 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 19 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih17. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the tests

r. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 17 witchcraft or persian sorcery which involves developing a solitary

THE MAGICIAN S KABBALAH

sm of the "bornless ritual" as recorded by aleister crowley in "liber samekh. the original greek text of the ritual("fragments of a graeco-egyptian work upon magic, trans. goodwin 1852) uses the phrase "the headless one, or "the headless spirit, but the hebrew would be achd bain rash or achd bla rash, meaning "one without a head. this is likely to have been utilised by crowley in his re-naming of the rite as that of the "bornless" one, i.e. one without a beginning, as resh can mean "beginning" as well as "head, as in brashith "in the beginning, the first word of genesis. indeed, traditional kabbalah attributes the "b" to kether, and the "rashith" to chockmah, but it could also be seen that the beth refers to the ain soph aur, and hence the resh to kether, the yod to the sephiroth from bina

THE MIDDLE PILLAR

sections refer to malkuth as the physical realm, containing the four elements of fire, water, air, and earth. when malkuth is considered as the primary sephirah of elemental earth, these divisions represent the sub-elements (fire of earth, water of earth, air of earth, earth of earth. 5. see part two, chapter ten for a complete ritual of this sort, titled "the tree of life exercise" also called "the rite of three pillars" 6. meaning "lord, god of knowledge" 7. from the neophyte ceremony. see regardie, the golden dawn, 125. 8. this name may have a greek etymological base. possible translation "near thy throne" 9. more often the divine name for chokrnah is given as yah. 10 "the herald of god" circulating the light and the formula of vibration 99 11. according to golden dawn tradition, the d

this can be done either by administering a light shock as described above, or by denying oneself something that is pleasurable. this technique accomplishes two h g s. first, a constant vigilance is established whch generates a potent will power. second, the mind itself is placed gradually under the control of the aspirant's will. ths in turn helps the student's faculty of concentration immensely. the rite of elemental equilibration one of the goals of magical work is to bring to the student an awareness of the inner elemental make-up of h s or her psyche. ths awareness also includes the ability to experience the elements5 and balance them in equal portion within the mind. it is vitally important that all magical students be able to consciously equilibrate the psychic elements. the simple r

ra will be in a state of great activity. the light is pouring through and making it a great power. in order to close assume the godform of osiris and keep that as long as you feel like it. i the middle pillar exercise 219 want you to make the banishing ritual a habit. begin and end every ritual with it. this middle pillar ritual can be done either sitting or lying flat. the tree of life exercise (the rite of three pillars (see figure 15, p. 220) this exercise can be performed either standing, sitting, or lying down. after a few minutes of relaxation, imagine a sphere of whte light just above your head. vibrate the name "eheieh("eh-hey-yay. keep vibrating ths word until it is the only thought in your conscious mind. maintain a strong visualization of the white sphere. then imagine a shaft o

"adonai ha-aretz("ah-doe-nye ha-ah-retz" meaning "lord of earth) a number of times as before. imagine the tree complete. then circulate the light you have brought down throughout all the spheres of the tree. move the energy around your aura using the four circulations of light described earlier. finally focus some of the energy back into your tiphareth center, the seat of equilibrium and balance. the rite of five pillars the following exercise is a very simplified method for exploring the idea of a three-dimensional tree of life.8 using this method, a total of five pillars are formed within the student's sphere of sensation- the two outer pillars of mercy and severity are duplicated, while the middle pillar maintains the pivotal balance. the image of the tree of life is reflected into the

THE NECRONOMICON SIMON VERSION

(and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the combination shub ishnigarrab (shub niggurath) might actually mean. there was a battle between the forces of "light" and "darkness (so-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the enuma elish a

ummon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon thee, and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! may the dead rise! may the dead rise and smell the incense! and this shall be recited only once, and if the god do not appear, do not persist, but finish the rite quietly, for it means that it hath been summoned elsewhere, or is engaged in some work which it is better not to disturb. and when thou hast set out bread for the dead to eat, remember to pour honey thereupon, for it is pleasing to the goddess whom no one worshippeth, who wanders by night through the streets amid the howling of the dogs and the wailing of the infants, for in her time a gr

r the claws of dogs that roam the desert areas, mad and howling, like unto those who even now call my name outside this room! i cry laments, but no one hears me! i am overwhelmed with horror! i cannot see! gods, do not cast thy servant down! remember the sword of the watcher. do not touch it until you want it to depart, for it will depart at a touch and leave thee unprotected for the remainder of the rite, and although a circle is a boundary which none can cross, thou wilt find thyself unprepared to meet the incredible sights that will greet thee outside. remember also the sacrifices to the watcher. they must be regular, for the watcher is of a different race and cares not for thy life, save that he obey thy commands when the sacrifices have been met. and forgetting the elder sign will sur

THE WITCH CULT OF ZOS VEL THANATOS

ssary manifestation by the act of love, considering it seems to incarnate or flow backwards. this can be viewed as an initiation resembling what has been described in my book of the witch moon as the osculum infame, or kiss of shame. the devil itself, resembling the o can achieve autoerotic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of th

the quarters and coils in your rising shades and energy of the self. in essence, self love allows growth and discovery, as well as compassion towards others and utter hunger and destruction for those who have wronged you. evil genius herein the fetish of the sorcery, the holy guardian angel/evil genius or luciferian angel within the black tradition. when the initiate has uplifted his own being by the rite of the adversary and the ritual of the holy guardian angel, azal ucel, the essence of the true will may then be understood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the cunning shall gather as one. here is the great orgy of the horned one, when the luciferic angel and the daemon or akoman is joined, the black adepts astral body is unleashed withi

THE BINDING OF SHADOWS

e intense ritual practices of the long forgotten daevas of the avesnsthe binding of shadows a luciferian banishing ritual by michael ford in silence, close your eyes and envision a large amount of energy rising up from within you. the slow breathing technique, as described by tantrics described a slow rise of astral energy to form a shield and to clear the mind of thoughts other than the goals of the rite you will conduct. the rite as described by coven nachttoter is based within the gathering of shadows, the elementals formed in magickal workings to protect the physical and spiritual body from attack. this technique may be used to also clear the mind for the purpose of relaxation. the shadows, the same of familiars are some part related to the dead, they may be long forgotten shades which

THE SECRET RITUALS OF THE OTO

nt and accepted scottish rite of 33 degrees, of the ancient primitive rite of memphis of 95 degrees and the egyptian rite of misraim of 90 degrees. to understand the real nature of the berlin grand lodge of memphis and misraim for such is the conventional (and merciful) abbreviation of the organization s title it is necessary to make a brief excursion into nineteenth-century masonic history. both the rite of memphis and the rite of misraim, originally quite separate organizations, had come into file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c3.html (1 of 3 [12/28/2001 2:01:29 pm] the secret rituals of the o.t.o. existence at some time between 1830 and 1840.12 neither enjoyed any great success and both eventually fell into the hands of john yarker, an en

n and chalice. cakes of light and red wine (optional. crystal globe: image of babalon &c. but no male symbol) thrones. one each side of the altar for m.w.s.55 and h.p.56 one in west for g.m.57 file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (1 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. stalls for other princes. banners. the banner of the rite above m.w.s. the banner of love above the most reverend and perfect prelate. personal banners of the other princes above their stalls. floor-cloth. ladder. brass letters for same. the brand. the hangings should be rosy red. black room tau. crucifix. pillars. three, surmounted by lamps with 11 holes and letters t.s.l. bible. bones, skulls, skeletons, hell-broth for 2nd point. the hangings

of priapus and many other books which may be studied in the library of the o.t.o. and elsewhere. but in pure free masonry and especially in the o.t.o. this synthesis has been made with greater accuracy and skill, and with higher concentration, with more lucidity, with dramatic and poetic genius, so it is easier for ourselves to distinguish the jewel from its setting, and possibly in the event of the rite and its tradition being lost in some universal cataclysm for worthy successors inspired by our lord to retrieve our loss, and recover the word. now then let us once again recall to you, very illustrious sir knights of the order of the temple of the east, the history of our religious and military monks and knights, how, issuing from the west as crusaders, they met with initiates in the arm

uth the great god pan, or bacchus, or even that baphomet whom the templars worshipped secretly, and yet worship as in the vi all illustrious knights of the holy order of kadosch, all dame companions of the holy grail are taught to do, or babalon the beautiful, or even zeus apollo of the greeks. and each when first inducted to the revel was made partner of that incarnate one by the consummation of the rite of marriage. consider of this. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (4 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. vi of classical fables the ancients of every nation report their heroes to have been born of the marriage of gods with mortals. as, romulus and remus begotten of the god mars upon a vestal virgin, hercu

e ye vigilant, preserving that kingdom of god which is within you from defilement, chaste unto your lord that is light, life, love and liberty indeed. also, remember well that in all this instruction no word is wasted; and that by deep and continuous study of the text may ye enlighten your souls. now then at last are ye indeed initiates of freemasonry; now at last are ye worthy to rule and govern the rite in the law of righteousness and truth, giving light, life, liberty and love to all men of full age, free and of good report, that solicit admission to the lodge. of the most holy trinity the most holy trinity, one and indivisible, is hidden: by our aryan brethren in the trigram aum by our egyptian brethren in the trigram aumn by our gnostic brethren in the trigram iao by our hebrew brethr

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

themselves, to those who know not their true signification, may appear in the highest degree absurd and extravagant. it has often happened, that avarice and superstition have continued these symbolical representations for ages after their original meaning has been lost and forgotten; when they must of course appear nonsensical and ridiculous, if not impious and extravagant. such is the case with the rite now under consideration, than which of priapus 15 nothing can be more monstrous and indecent, if considered in its plain and obvious meaning, or as a part of the christian worship; but which will be found to be a very natural symbol of a very natural and philosophical system of religion, if considered according to its original use and intention. what this was, i shall endeavour in the fol

TYSON DONALD NEW MILLENNIUM MAGIC

s of the american indians. generally speaking, the long and involved rites of initiation in primitive soci- eties begin with the preparation of the sacred circle, or ground, where the ceremo- ny is to take place. the candidates (usually men but sometimes women, only very rarely both) are taken away from their family and friends. while segregated, they are given secret instruction and prepared for the rite. this preparation often involves the scarring of the skin or other mutilations. the candidates must endure hardship, wear special dress, eat only prescribed foods, and obey all other taboos. the rite of initiation takes place within the circle with dancing and music, often with drugs or alcohol, to lend a heightened mental perception of the event and set it apart from everyday reality. he

ry; although in the rites of black magic these practices still go on to satisfy the sadism of the initiators. true magical initiation is the highest form of initiation-the death of the material life and the rebirth into the spiritual life. the actual rite of initiation into a magical group occurs when the candidate is without great knowledge of occult matters. usually the actions and symbolism in the rite are a complete mystery. if the candidate has imagination he or she may see a hidden, spiritual meaning -the glow of the sun through a veil of clouds. on the other hand, if the candidate is a fool he or she will see only empty words and ges- tures, and will soon repudiate the circle he or she formerly sought to enter with such passion. since these disillusioned candidates remain convinced

soul over the years, in order that a new name may be written on it. initiates may be asked to simulate the physical act of dying, through such ges- tures as lying in a coffin or (in circles with a christian mythos) being elevated on a cross in a dramatic recreation of the crucifixion. through trials of courage, they may be tested to determine that they are serious enough to treat the symbolism of the rite with respect, and strong-willed enough to keep from betraying the secrets of the lodge. usually these tests are symbolic in nature, although made to appear terrify- ingly real, and physical injury is not permitted to happen in a responsible group. the nineteenth-century french occultist paul christian, purporting to describe the egyptian mysteries, tells how the candidate is led to a dark

or her new magical will. in modern magic the symbol is a motto chosen by the initi- ate or chosen for the initiate. at least for the immediate future, the initiate will pat- tern his or her life around this new name and motto, for when their usefulness has been exhausted, the initiate will choose or be given others that will help in the attainment of a still higher level of wisdom. at the time of the rite, the rebirth is more in word than deed. as yet the initiate is much unchanged. the new name means little or nothing, however the initiate may reverence it. the elements of the rite are confusing and seemingly without meaning. in effect, the ritual of initiation compresses into a short span of time a process of becoming that requires years to bear fruit. as the magus grows in wisdom and ac

feels may have something useful to teach, but should not join from desperation a social club for the self-deluded. it is far better to construct an original initiatory rite, conduct a self-baptism with a magical name arrived at through meditation and intuition, and compose an orig- inal motto to act as a staff for personal development. but to do this the magus must possess a clear concept of what the rite is intended to accomplish. solitary initiation is seldom as beneficial for the development of the magus as group initiation, for a number of reasons. group initiation partakes of the dra- matic effect of a pageant. at its best it is awesome and meaningful. also, groups support the individual over difficult passages, giving advice and examples. and an established group rite with a solid tr

it is best for the beginner to work with the simple tools of the art-circle, ray, pentagram, ele- ments, guardians of the quarters, wave, spiral, light, and the names of god. these are seldom hurtful if intelligently used in harmonious combination. first you must purify your mind and body. for the mind, set yourself apart for a period of several weeks. the time of an annual holiday is perfect for the rite of initiation. go to a place where you are not known and where you have no materi- al business, such as a quiet place in the mountains or beside the ocean. as much as possible, avoid the frivolous company of others unless they are directly a party to your initiation and are working with you toward your goal. establish a rigid regime of prayer and meditation and stick to it despite the dis

for death, where it will be weighed in the great scales and found either acceptable or lacking. during all this time the self-composed ritual has been prepared and memo- rized. illuminations brought about by prayer and meditation will certainly neces- sitate modifications, but the basic format should be fxed before the initiation is begun, the result of months of study and thought. at the time of the rite, which must take place apart from interruption, wash and anoint yourself with clean oil. don a robe you have hand-made of clean white linen. draw a circle of protection about yourself and invoke the guardians of the quarters-the angel, eagle, lion, and bull. purify the circle with fire and water. cre- ate a vortex at its center by dancing or walking clockwise and call down the divine ligh

th a prayer of thanksgiving. the vortex is closed and the circle cleansed of all lingering discordant influences lurking outside it, then reab- sorbed into the heart-center of the magus. the final act for the initiate is to center him or herself with the personal universe, using the new magical name for the first time in addressing the all. it is good for the beginner to practice the movements of the rite beforehand until letter-perfect. to forget an integral part during the performance gives plea- sure to the forces of darkness. the magus should be confident that he or she can conduct the ritual perfectly from start to finish, even should his or her mind enter an exalted state of awareness. to commit errors in the mechanics of the rite, regardless of good intentions, shows that the initia

TYSON DONALD THE POWER OF THE WORD

d prepare it to receive the spirit of god that is resident within the ark. this is the reason the priests carrying the ark remain standing in the middle of the river, which the ark has miraculously caused to dry up "until everything was finished that the lord commanded joshua to speak unto the people, according to all that moses commanded joshua: and the people hasted and passed over (josh. 4:lo. the rite of passage is partially described by moses. after the twelve stones are carried across the riverbed, six of the stones that represent the six tribes of simeon, levi, judah, issachar, joseph, and benjamin are piled up in a symbolic representation of mount gerizim, probably on the right side of the path to be followed by the israelites. the other six stones that represent the tribes of reub

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

spring is upon us. uncle setnakt's yard is yellow with daffodils and fragrant with hyacinths. uncles setnakt is in a generous mood and has decided to give you a seven-step ritual (in honor of the seven heads of the first beast, which must be performed exactly at midnight on the wednesday /thursday cusp or- of course anytime you feel like it. i'll round out my column with a couple of remarks about the rite (in honour of the two eyebrows- ahem horns of the second beast. this rite may be done alone or by a group. if by a group, each participant must take part in each round of toasts- no passing! 1. prepare your chamber. the preparation of a sacred space sets up all the moods and expectations you want for self-exploration and magic. if you reuse a chamber often, the mere entering of it can put

and external facts you'll need. dress for the occasion, whether it is ritual robes or just a black tasteful suit, you are going to honor the highest part of yourself! your attitude and demeanor should be one of solemn joy! don't approach this rite until you are both prideful and joyful. when you enter the chamber, remain in darkness and silence for a while, until your mind is working smoothly and the rite can flow out of you freely. 3. begin in your standard manner. ritual openings improve with time and use, you don't have to cut new channels to the unknown every time you work. for those of you who are trying to reinvent the wheel, i recommend the ringing of a bell nine times and an invocation to the prince of darkness. an invocation in which your will joins with his to work a change in th

UNLEASHING THE BEAST

s not impossible.[h]e implicitly denies the proposition that existence is sorrow and he form-ulates the postulate..that means exist by which the universal sorrow..may be unmasked.lxxv one of the most explicit references to tantric sexual practices in crowley's work is found in his key text for the o.t.o. ix degree rite, de arte magicka. here specifically compares the tantric view of the semen and the rite of maithuna with the ix degree rite, and also demonstrates that he is familiar with at least one tantric text: like the jews, the wise men of india have a belief that a certain particular prana, or force, resides in the bindu, or semen. therefore they stimulate to the maximum its generation by causing a consecrated prostitute to excite the organs, and at the same time vigorously withhold

VOX SABBATUM

ntinual goal and point of the left hand path to develop both aspects and unite them as a developed luciferian perspective to be independent but not allowing nature or imbalance within the mind to destroy you. often, more so than not, we are our own worst enemy. as you adopt a model such as the witches sabbat as your initiatory focus, keep in mind the many origins which represent the foundation of the rite itself. christian witch hunters may have indeed fabricated many of the stories of the sabbat, much of the sexual manifestations of that time with accordance to demons and such, but do not loose the point of which we expand from their writings. if you are christian or not, by utilizing the imagination6 in adverse areas you are displaying to left hand path principles 1) the self described a

s above the right of to each his own or do what thou wilt, instead propagating bigotry through dirt covered mirrors of a shriveled savior no longer reflective of the bigger picture of the world today. 8 a good starting point for antinomian thought, the satanic bible by anton lavey. vox sabbatum the witches sabbat 5 with the most dangerous type of self-deification becoming and developing the self. the rite tests and proclaims change, when ecstasy is reached by invocation over and over, or mantric repetitions of certain self-stimulating phrases, the gates of hell9 are opened. the witches sabbat is a system or model of left hand path self-deification; it is the separation from the natural order or right hand path (i.e. dissolution. this process is a slow and gradual one, invoking and propagat

two-horned ones would gather at the az-zabbat, the forceful occasion. they would dance widdershins around the circle and invoke al aswad (the black man) while reciting moslem prayers backwards. the mabrush (which makes reference to the style of dancing frenzied) practitioners would use burial sheets called the kafan (meaning winding sheet) which is a white shroud used in burials and at a point in the rite place it over their heads. the companions of the rite were attributed to the blacksmith, those of which are revered in morocco to this day as sorcerers. they would beat drums and with their kafans on, would chant iwwaiy which would be recited to the beating of the drums. at a point of ecstasy they would remove their masks or kafans and the master of the az-zabbat would appear, the black m

te place it over their heads. the companions of the rite were attributed to the blacksmith, those of which are revered in morocco to this day as sorcerers. they would beat drums and with their kafans on, would chant iwwaiy which would be recited to the beating of the drums. at a point of ecstasy they would remove their masks or kafans and the master of the az-zabbat would appear, the black man of the rite. at dawn they would sacrifice a white cockerel with a knife, cutting the throat. the dhulqarnen the leader of the coven, was called such in a play of words. the lord of two centuries was said to exist after death, being an isolate being, whose spirit remains potent for another century, has perfect memory of his life and can manifest through various forms while attached to the earth. the s

major point of the beginning of what lies hidden. waking the waking aspect of the witches sabbat is that of solitary or coven agreement of self-transformative magick. this is done by confirmation of standards which are present in the ritual area. some build a bonfire in the woods, near a crossroad or area appropriate. it is pertinent that the five senses are appeased and aligned with the focus of the rite. the maskhara of the middle east would blacken their faces, wear animal masks and through dance create invoke a strong ecstasy which along with the alkaloid used in an ointment, would cause sensations of flying. you may wish to use the waking rite as a means of practicing spells and sending forth the desires of the group. the waking sabbat is also a means of growing more connected with th

asy without the outside use of alkaloids or other drugs. when using the waking sabbat rite for spell casting or sorcery, you will want to have a clear idea of what you want to achieve. you will also want to create or adopt a sigil which holds connection to the goal or it may represent the desire of the spell. you may also use a mantra or phrase which holds significance to the same. as you perform the rite, with the decorated chamber or even in the woods, 12 a grimoire of luciferian and nightside witchcraft and vampyric sorcery by the present author. vox sabbatum the witches sabbat 11 envision the demons and familiars in your company and the spirits carrying your will to become flesh. as your rite comes to a climax, loose all desire in the sigil at the moment of exhaustion. if you have a si

n the woods, 12 a grimoire of luciferian and nightside witchcraft and vampyric sorcery by the present author. vox sabbatum the witches sabbat 11 envision the demons and familiars in your company and the spirits carrying your will to become flesh. as your rite comes to a climax, loose all desire in the sigil at the moment of exhaustion. if you have a sigil for the working, destroy it and forget it the rite should then be enjoyed as a walking in the crossroads or inbetween worlds. the infernal sabbat and sexual magick sexual magick is significant in the witches sabbat as it allows liberation of self on numerous levels. if partners agree, sex magick may be a part of the rite itself either a luciferian (self-deification or high sorcery/magick) or infernal (low sorcery, lycanthropy. if used in

bat as it allows liberation of self on numerous levels. if partners agree, sex magick may be a part of the rite itself either a luciferian (self-deification or high sorcery/magick) or infernal (low sorcery, lycanthropy. if used in the rite, you may complete the widdershins dance around the circle and then the couple may focus on sexual congress. with every movement, both will focus on the goal of the rite be it casting a spell or invoking a daemon into the minds of the practitioners. in the luciferian sabbat, the couple may use autoerotic techniques to invoke the azal ucel angel, their guide of the path (higher self or true will) or a mutual focus of sexual congress to summon forth the initiatic guide. as with the left hand path the witch or warlock will focus on self-directed energies sti

WICCA WITCHCRAFT TODAY

ose. though it is not impossible that there was some intercourse across the atlantic before columbus, i think it is more likely that similar causes produced similar effects on both sides of the world. it may seem impossible to some that any cult could have preserved its identity and teachings for so long; yet you must remember that it is not merely the religious legend which is preserved but also the rite, the conditioning and the effect that it produces. the religion may change, the race may change, the language may change, but the cause and effect remain, and it is this which tends to keep the legend unchanged. as christianity came in witchcraft had to be concealed. under the saxons it continued in out-of-theway communities, or was driven to wales, cornwall and brittany. many of the cult

re threatened with death if they did not do it. gouarilla, preceptor of poitou and acquitaine, said the denial was in imitation of st. peter's having denied christ thrice. other excuses were given for spitting or trampling on the cross. sometimes this cross was said to be a crucifix, at others a cross cut or painted on the floor, which again would point to one man's being initiated in one way and the rite being performed differently for another. but in all cases it seems to have been a severe test of obedience on the part of the novice, as time and again we read that other knights had to threaten him with drawn swords before he would do it, and that he only did it to save his life. charge no. 4 seems to point to novices actually being killed who refused to conform, though this point does n

urgy '2. draped in the sindon the maiden reverently approaches a nude youth evidenced to be a priest by the high dionysiac boots he is wearing. this embades, under the tender guidance of a priestess, is reading a charge or ritual from a roll in order that the neophyte may be made cognisant of the rules, or maybe of the significance of the initiation '3. thus instructed and enabled now to share in the rite, the maiden, still draped in the sindon and now wearing a crown of myrtle, moves to the right bearing on a ritual dish food in slices to take part in a lustral repast. before a sacrificial table is seated a priestess assisted by two attendants; with her left hand she uncovers a dish brought by one attendant and in her right hand she holds a branch of myrtle on which the other attendant, w

woman but a divine human being. we see her now nude and frenziedly dancing, aided by a priestess who holds the thyrsus, the symbol of the new dionysiac life. the spirit of dionysus has descended upon her. man has become god, and dionysus is present unseen at the miracle. we behold him in the space between the fifth and sixth scenes, half reclining in the lap of kore, one foot unshod according to the rite, contemplating with divine indifference all that man may suffer for him. thus the mystery is wrought 'the orphic basilica, the great hall, was the hall of initiation or stibade and was entered through the small doorway after preparatory sacrifices had been performed in the little rooms adjoining, as proved by fragments of sacrifices found there. after entering the stibadium and receiving

y, a coven can also mean the people who celebrate the rites in the circle. traditionally, this consists of six perfect couples and a leader; preferably the couples are husbands and wives, or at least betrothed. that is, they should be lovers, in sympathy with each other, as this gives the best results. they can give me no reason for this number of thirteen, except custom and that 'more would make the rite too long, as each has to do certain things in turn. also six couples and a leader is the most that can work in a nine-foot circle- and you do not become giddy so easily in a larger one. these dances are intoxicating, and this intoxication is the condition for producing what they call magic. the only time i have seen a larger circle used was when we tried to work on hitler's mind, and that

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

erived from the scriptural elocution erekh appayim in exodus 34:6,298 the place that is pure mercy and consequently beyond the strictures of law and its implied system of reward and punishment.299 needless to say, the position articulated by shneur zalman should not be confused with the pauline argument so influential in the history of christianity that circumcision of the spirit (identified with the rite of baptism) replaces circumcision of the flesh. for shneur zalman, there is no substitution or replacement; to locate the circumcision of the heart in a gradation superior to the law of dichotomy implies not an abrogation of that law but rather a deepening of it by adhering to its source in keter, the realm of unmitigated mercy and unwarranted forgiveness hence the identification of the t

. 6. see braiterman, cyclical motions, pp. 215 238. the position of rosenzweig is well summarized by levinas, in the time of the nations, p. 153: the ritualism of the religious communities, in its periodicity, is lived as a circularity of time. it breaks the linear temporalization and delineates the image of a fixed eternity: an eternity that is at once signified and anticipated. the symbolism of the rite is not portrayed as being some deficiency in knowledge, but a surplus, halfway between the signifying of the signified and its accomplishment. for further elaboration, see steinkamp, eternity and time, pp. 207 222. 7. freund, philosophy of existence, pp. 11 12, 184; gibbs, why ethics? pp. 358 360. rosenzweig s perspective on time and eternity accords with the following assessment of heide

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

true will is not a mere mystic truth, but a reality of the luciferian will. the ritual of the invocation of the holy guardian angel should be performed with ecstasy and excitement, as crowley wrote "enflame thyself in invocation. allow the sight of this exteriorized shadow demon and solar angel to unite within yourself, thus embarking clearly on the path of cain -note by fra. akhtya commentary to the rite of azal'ucel by michael ford with regard to 'an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal'ucel, the system employed is one of summoning up the angelic and daemonic spirit within the self- the "true will" by means of a mask of luciferian witchcraft. the very methods themselves are contained in the calling of the four directio

elda isela ford, based on passing through the 'as above, so below' forces of the sethanic path unto the 8-pointed sabbatic/luciferian star sometimes called algol. this ritual was a sethian development of the 'headless one' ritual (worked through by jake stratton-kent and charles gonzales) or 'bornless one' ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. task #1: study the luciferian path in base, the difference of sorcery and magick, black magick (lesser and greater. a two page minimum on the foundations of the sabbatic path to the initiate in question. ok for thi

WORKING CEPHALOEDIUM VERSION 1

ema at cephaloedium that am hidde n, did convene therein to counsel alostrael, 31-666-31, the scarlet woman lea m y concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore t o herself, to man, woman, child and brute, partaker of the eucharist of the exc rements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master ma gician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might com

nu ith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is t herefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that al l is vain unless there be``a man's life spilt for thy love upon mine altars' thus then let his high priest do sacrifice to the beast, thereby to consecrate him to the rite. fifthly: that `the paris working, the first model for our present orgia, is not to be followed pedantically. sixthly and lastly: that special names are to be used by us; for the beast o phion 700, for genesthai 143 iacchaion, and for alostrael a new name not yet gi ven. also that the vapour of the oxide of ethyl may be used in the workings. after this the "yi king" gave us our first work

WORKING CEPHALOEDIUM VERSION 2

thelema at cephaloedium that am hidden, did convene therein to counsel alostrael, 31-666-31, the scarlet woman lea my concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore to herself, to man, woman, child and brute, partaker of the eucharist of the excrements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master magician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come

of nuith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is therefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that all is vain unless there be``a man's life spilt for thy love upon mine altars' thus then let his high priest do sacrifice to the beast, thereby to consecrate him to the rite. fifthly: that `the paris working, the first model for our present orgia, is not to be followed pedantically. sixthly and lastly: that special names are to be used by us; for the beast ophion 700, for genesthai 143 iacchaion, and for alostrael a new name not yet given. also that the vapour of the oxide of ethyl may be used in the workings. after this the "yi king" gave us our first workin

ADEPTUS MINOR INITIATION

t in silence "let the aspirant be released from the cross of suffering. it is written that he who humbleth himself shall be exalted. v. h. frater hodos chamelionis, remove from the aspirant the chain of humility and the robe of mourning, and reinvest him with the crossed sashes. third "know then, oh aspirant, that the mysteries of the rose and the cross have existed from time immemorial, and that the rites were practiced and the wisdom taught in egypt, eleusis, samothrace, persia, chaldea and india, and in far more ancient lands. the story of the introduction to these mysteries into medieval europe has thus been handed down to us "in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in a

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

torian england, and expose it for what it really was, a carpet made of many ingenious threads and not god- or eternal happiness- at all; only nap. therefore, it seemed almost logical that he should seek in the defeated, old religions of the world for the basis of his new philosophy and, some say, his new "religion. he raised the female aspect back up to one of equality with the male, as it was in the rites of egypt, and of eleusis "our lady babalon (his spelling) became a theme of many of his magickal writings, and he received he credo, the book of the law, through a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner

t literature, and the drawings of magickal seals and symbols are wholly new to anything that has yet appeared on the contemporary occult scene- although bearing some resemblances to various diagrams found in the ancient arabic texts of the last millennium. although some of the characters found in these pages can be traced to mandaic and demotic sources, and are evidently of a much later date than the rites of sumer, the overall appearance of the seals is quite unusual, almost surreal. the book begins with an introduction by the alleged author, the mad arab (the name that lovecraft made famous 'abdul alhazred' does not appear in our copy of the ms, and ends with a sort of epilogue by the same arab. we have called the first part "the testimony of the mad arab" and the latter "the testimony o

a translation has been appended in this work- a translation evidently not at hand when the author compiled the ms. thus, for the first time, this much-rumoured exorcism is available in full and in english. after this, the "book of calling" needs little explanation. it is the grimoire of the necronomicon, containing the formulae of ritual conjuration, as well as the seals and diagrams to accompany the rites. it is followed by "the book of fifty names" being fifty separate powers of the god marduk, defeater of chaos. this is interesting, in that the names seem to come from the enuma elish, in which the elder gods confer these fifty names upon marduk as titles, in their appreciation of his routing of evil. a sigil is given for each of the names, and a word of power for most of them. then appe

food of these spirits, which is why the field after the battles of war glows with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced through the mountain path by which i had come, and the priests came running after me, although some seemed to stay behind, perhaps to finish the rites. however, as i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of splitting rocks and thunder came from behind me and shook the very ground i ran upon. in fright, and in haste, i fell to the earth. rising, i turned to face whatever attacker had come nearest me, though i was unarmed. to my surprise what i saw was no priest

-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power ove

sires it, and who makes the proper sacrifice. but know that inanna takes her own for her own, and that once chosen by her no man may take another bride. her colour is the purest white. her manifestation is in the metal copper, and also in the most beautiful flowers of a field, and in the saddest death of the battlefield, which is that field's fairest flower. her gate is the third you will pass in the rites that follow, and in which place you will be of a heart to stay; but turn you face to the road that leads beyond, for that is your genuine goal, unless the goddess choses you. her step on the ladder of lights, built of old in babylon and at ur, is white. this is her seal, which you must engrave on copper, venus being exalted in the heavens, with no one about watching its construction. bei

inib called adar, the lord of hunters and of strength. he appears with a crown of horns and a long sword, wearing a lion's skin. he is the final zonei before the terrible igigi. his colour is the darkest black. his essence is to be found in lead, in the burnt embers of the fire, and in things of death and of antiquity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows

but their images must be removed from the altar and put away, unless thou call the powers of marduk, in which case an image of marduk should be set thereupon, and no other. and the perfumes must be burnt in the brazier this book. and the watcher summoned, after its fashion. and the four gates invoked, being the four watchtowers that stand about thee and the circumference of the mandal and witness the rites, and watch the outside, that the ancient ones may not trouble thee. and the invocations of the four gates is after this fashion, which thou recite loudly, in a clear voice: of the invocation of the four gates from the world between the spheres invocation of the north gate thee i invoke, silver hunter from the sacred city of ur! thee i call forth to guard this north place of the most holy

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

o are otherwise inclined may reflect that a nod is as good as a wink to a blind horse- 91 chapter xii of the bloody sacrifice: and matters cognate. it is necessary for us to consider carefully the problems connected with the bloody sacrifice, for this question is indeed traditionally important in magick. nigh all ancient magick revolves around this matter. in particular all the osirian religions- the rites of the dying god- refer to this. the slaying of osiris and adonis; the mutilation of attis; the cults of mexico and peru; the story of hercules or melcarth; the legends of dionysus and of mithra, are all connected with this one idea. in the hebrew religion we find the same thing inculcated. the first ethical lesson in the bible is that the only sacrifice pleasing to the lord is the sacri

this method is not so suitable for gods austere as saturn, or intellectual as thoth. but for such deities as in themselves partake in anywise of love it is a perfect mode. 2 "concerning the prime method of this magick art- let the devotee consider well that although christ and osiris be one, yet the former is to be worshipped with christian, and the latter with egyptian, rites. and this, although the rites themselves are ceremonially equivalent. there should, however, be "one" symbol declaring the transcending of such limitations; and with regard to the deity also, there should be some "one" affirmation of his identity both with all other similar gods of other nations, and with the supreme of whom all are but partial reflections. 3 "concerning the chief place of devotion- this is the heart

nd will be degraded, and replaced by the corresponding demon, to his utter ruin. therefore, after success, let him not delight overmuch in his deity, but rather busy himself with his other work, not permitting that which is but a step to become a goal. as it is written, liber clxxxv "remembering that philosophy is the equilibrium of him that is in the house of love" 44 "concerning the secrecy and the rites of blood- during this practice it is most wise that the philosophus utter no word concerning his working, as if it were a forbidden love that consumeth him. but let him answer fools according to their folly; for since he cannot conceal his love from his fellows, he must speak to them as they may understand. and as many deities demand sacrifice, one of men, another of cattle, a third of d

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

of his conscious care. they are not, like the traditional ordeals, formal, or identical for all; the candidate finds himself in circumstances which afford a real test of conduct, and compel him to discover his own nature, to become aware of himself by bringing his secret motives to the surface. some of the rituals have been made accessible, that is, the magical formulae have been published. see "the rites of eleusis "energized enthusiasm "book 4, part iii "etc. note the reference to 'not' and 'all. also the word 'known' contains the root gn 'to beget' and 'to know; while 'concealed' indicates the other half of the human mystery. al i,35 "this that thou writest is the threefold book of law" the old comment 35. definition of this book. the new comment the instruction to write for three days

puts on the market. instead of every man and every woman being a star, we have an amorphous pullulation of vermin. al iii,21 "set up my image in the east: thou shalt buy thee an image which i will show thee, especial, not unlike the one thou knowest. and it shall be suddenly easy for thee to do this" the old comment 21. this was remarkably fulfilled. the new comment verses 21- 31 seem to refer to the rites of public worship of ra-hoor-khuit. the word "set" is curious- is there here a reference to set the god? with regard to the old comment, i did indeed find an image of the kind implied. but there seems no special importance in this. i am inclined to see some deeper significance in this passage. there has elsewhere been reference to the words "not "one "thou knowest. the word "easy" is mor

ALEISTER CROWLEY EQ I 5

rsed me, gave me death "aceldama" 1898 "the first house("i.e" the father's house) is so brilliant that you can't think; and there, too, is my lover (the son) and i (the soul) when we are one "the wake-world" 1907_ this is the state beyond the "reverent gaze state when it is said that "they" upon the ancient one of days, shall see his face" beyond which fancy lies the truth "pentecost" 1902 "to us the rites of eleusis should open the doors of heaven, and we shall enter in and see god face to face "eleusis" 1906 "ye also shall see god face to face" ib "they do lead one to the vision of god face to face" ib "initiates- men who have themselves seen god face to face, and lived" ib "the three ways to the holy house of the old king. so that is his house, he is the old king himself, and so are you

ALEISTER CROWLEY EQ I 5

ar volume was entirely the work of daniel cable, and none of the works appear to have ever been printed. cable published a work entitled "of natural and supernatural things" which lowndes calls an extraordinary book. if its matter is at all similar to that of the present volume, there is little wonder that lowndes should call it "extraordinary" waite (a. e) the book of ceremonial magic, including the rites and mysteries of go tic theurgy, sorcery, and infernal necromancy, in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. 4to "with "180 "illustrations, white cloth "extra, with designs in gold on cover" 1910 "post free" 15"s. net" occult science in india, and among the ancients, with an account of their initiation

or all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must neve

ites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician

ALEISTER CROWLEY EQUINOX EQ I 2

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 rites of ceremonial magic. 61 (consult "goetia" the "key of solomon" eliphaz levi, cornelius agrippa, pietro di abano, barrett and others for instructions) these forms are more solid and real, much more dangerous, and are excessively difficult to obtain. i have known very few successful practitioners. all these forms and names are almost infinitely varied. the grosser visual and auditory pheno

ALEISTER CROWLEY EQUINOX EQ I 3 2

th this day and hour the spirit of mercury, taphthartharath, whose magical sigil i now bind with this triple cord of bondage, and shroud in the black concealing darkness and in death! even as i knot about this sigil the triple cord of bondage, so let the magic power of my will and words penetrate unto him, and bind him that he cannot move; but is presently forced by the mastery and the majesty of the rites of power to manifest here before us without this circle of art, in the magical triangle which i have provided for his apparition. and even as i shroud from the light of day this signature of that spirit taphthartharath, so do i render him in his place blind, deaf and dumb. that he may in no wise move his place or call for aid upon his gods; or hear another voice save mine or my companion

ac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i and my companions are of the order of the rose of ruby and the cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the assistant magus places the sigil on the altar in the right quarter: the magus

abridged. 35 "ibid" p. 65. 36 "the book of the sacred magic" pp. 66-69. shall wash your hands and face thoroughly with pure water. and you shall prolong your prayer with the greatest possible affection, devotion and submission; humbly entreating the lord god that he would deign to command his holy angels to lead you in the true way" during this period the points to be observed are (1 "the use of the rites of marriage is permitted, but should scarcely if at all be made use of (2 "you shall also wash your whole body every sabbath eve (3 "as to what regardeth commerce and rules of living, as in the first period (4 "it is absolutely necessary during this period to retire from the world and seek retreat" 242 (5 "ye shall lengthen your prayers to the utmost of your ability (6 "as for eating, dr

ALEISTER CROWLEY EQUINOX EQ I 4

or all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must neve

ites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician

ALEISTER CROWLEY EQUINOX EQ I 6 2

s so] hail unto the most divine lord mercury! first probationer["to" fr. gemini] our brother, child 97 of the voice, we ask thee for thy help. wilt thou purify the temple, that we may proceed with the invocations? fr. gemini. i am one with you, brethren["he rises and performs the banishing ritual of the hexagram. while he does so, the" four probationers "stand facing the assembly] fr. gemini. let the rites of mercury be celebrated["they turn round, facing the altar again [mercury "reads gemini and virgo sections from" 963 "at altar["the big lights are put out; only a small purple light remains] first probationer. o thou lord of harmony! master of the right will, thou who hast brought unto us the divine seeds of self-knowledge- we, the humble servants of the children of thy voice, we call o

n the book is contained in the last section 'the stone of the philosophers' here is some fine work" occultism to the readers of "the equinox- all who are interested in "curious old" literature should write to frank hollings for his catalogue of over 1000 items. sent post free on receipt of name and address, and all future issues. a few selected items below. the book of ceremonial magic, including the rites and mysteries of goetic theurgy, sorcery, and infernal necromancy. in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. by arthur edward waite. the two chief sections are subdivided as follows("a) studies on the antiquity of magical rituals["b) the ritual of transcendental magic, so- called("c) composite rituals(

or all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must neve

ites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician

ALEISTER CROWLEY EQUINOX EQ I 6

heron. by aleister crowley 41 circle. by ethel archer 52 the electric silence 53 song 66 the scorpion. by aleister crowley 67 the earth. by francis bendick 108 sleep. by ethel archer 112 the ordeal of ida pendragon. by martial nay 113 the autumn woods. by victor j. i. neuburg 149 the dangers of mysticism 153 the big stick. by john yarker, e. whineray, aleister crowley, etc. 160 special supplement the rites of eleusis 1["the necessity of giving immediate publication to the text of the rites of eleusis has obliged us to hold over the instalment of the temple of solomon the king until next march] editorial slowly but surely the equinox climbs from crest to crest of prosperity. such has been the response to the appeal in our last number that we have been able to put in hand the task of transla

ALEX SANDERS THE KING OF THE WITCHES

n the others arrived and the hostess told the assembled party of eight that they would now cast the circle. once again he was disappointed, however, for instead of bringing out the sword and athame, the altar and the pentacles, as he and his grandmother had done on their own, the group assembled dining chairs and made a circle similar to that of a spiritualist meeting. tentatively alex questioned the rites but the participants sincerely believed that they were practising witchcraft. perhaps he was the only witch left. time has taught alex that many covens use rituals quite different from those handed down by his grandmother, but most of them do have basic similarities, like the names of the guardians of the watchtowers, the symbolic cardinal points of the circle-boreas at the north, zephyr

l-consuming element, sanctify and purify this.sanctum from all.violations. lord imset, royal son of horus, water god and lord of the south, keeper and guardian of th liver, with the sprinkling of this. sacred water sanctify. and .deanse this holy.sanctum of all its impurities and the vanities of men. cladinwhiterobes which opened down the front, andwith feetbare. they burnt kyphi--incense--during the rites. on the third day, they.prayed to the goddessisis, the earth mother: 0, aset, dark and mighty mother, thou who didst freesethan from his.bondage, thy secret is known to me, therefore bring me that which i desire. now-beholdatmy command thou gatherest together the charm from every place where it is; and front every man with whom ids, swifter than greyhounds and quickerthanjight,rhe charm

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ency. this brings about the opening of the central bud, the revelation of the jewel, the withdrawal of that jewel from the casket which has so long shielded it, and its transference to "the crown" as it is occultly called, meaning its return to the monad whence it came. we must clearly recognise that all the above is but an attempt, through the limiting agency of words, to describe the method and the rites whereby spiritual liberation is finally achieved in this cycle; first, through the method of evolutionary unfoldment, or gradual development, and then in the final stages through the rod of initiation. c. upon the centres- 81- initiation, human and solar copyright 1998 lucis trust at the time that initiation is taken, the centres are all active, and the lower four (which correspond to th

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ionary development. all these conditions can be seen in the process of the initiation of man, and of his transference from the fourth kingdom into the spiritual. his efforts must be self-induced, or the effect of his own self-conscious endeavour; they will meet with a response from his superconsciousness, the atmic aspect or spirit and this dual interplay will be further aided by the guardians of the rites of initiation. yet all three effects are felt in spirit-matter; all proceed under the law of vibration, and this law is literally the response of deva substance to force emanating from some conscious or unconscious source. fourth, these "devas of the shadows" perform certain activities of an interesting and varied kind, but of such diversity as to make enumeration wellnigh impossible. we

lours hold the esoteric key to this great occurrence. this inner circle of petals is organised and vitalised in the hall of wisdom, and simultaneously the middle circle unfolds, so that two rows of petals are duly opened, and only the third remains to be unclosed. this final opening is effected during the period of treading the stages of the path of initiation, and in this round it is hastened by the rites of initiation and by the strenuous and abnormal efforts of the man himself, aided by the electrical work of the initiator, wielding the rod of power. though we have thus divided off the different stages of development, we have but dealt with the general average, gathering our facts from the records to which we have access and which are grouped in relation to this subject into the three g

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

good friday, in commemoration of his coming. tertullian, one of the early church fathers, speaks of jesus christ as the "great fish" and of us, his followers, as the "little fishes" these facts are well known, as the following extract will indicate "the ceremonies of purification by the sprinkling or drenching of the novice with the blood of bulls or rams were widespread, and were to be found in the rites of mithra. by this purification a man was `born again' and the christian expression `washed in the blood of the lamb' is undoubtedly a reflection of this idea, the reference thus being clear in the words of the epistle to the hebrews `it is not possible that the blood of bulls and of goats should take away sins' in this passage the writer goes on to say `having boldness to enter into the

998 lucis trust then shalt thou die, but from the dark abode shalt rise victorious and be twice a god" 4 these words might have been appropriately addressed to christ, and they serve to indicate the antiquity of the mystery teaching which, with unbroken continuity, has revealed the divinity in man and shown him the way of a saviour. but in ancient times these mysteries were enacted in secret, and the rites of initiation were administered only to those who were fitted to pass through the five great experiences from the birth to the resurrection. the uniqueness of christ's work lay in the fact that he was the first to enact the whole of the initiation ceremonial rites and ritual publicly, before the world at large, thus giving to humanity a demonstration of divinity centred in one person, so

ALICE A BAILEY13 PROBLEMS OF HUMANITY

imes of crisis, such as the present. this invocative cry rises ceaselessly from all men living in the midst of disaster and is addressed to that power outside themselves which they feel can and should come to their help in their moment of extremity. that great and wordless invocation is rising everywhere today. then there is the invocational spirit, evidenced by sincere men as they participate in the rites of their religion and take advantage of the opportunity of united worship and prayer to lay their demands for help before god. this group, added to the mass of men, creates a huge body of invocative applicants and, at this time, their massed intent is in great evidence and their invocation is rising to the most high. then, lastly, there are the trained disciples and aspirants of the worl

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

times of crisis such as the present. this invocative cry rises ceaselessly from all men living in the midst of disaster; it is addressed to that power outside themselves which they feel can and should come to their help in their moment of extremity. this great and wordless invocation is rising everywhere today. then there is the invocational spirit, evidenced by sincere men as they participate in the rites of their religion and take advantage of the opportunity of united worship and prayer to lay their demands for help before god. this group, added to the mass of men, creates a huge body of invocative applicants and at this time, their massed intent is in great evidence and their invocation is rising to the most high. then, lastly there are the trained disciples and aspirants of the world

BASIL VALENTINE TWELVE KEYS

he sea, which are caused by the sympathetic influence of heavenly bodies, impart great wealth and blessing to the earth. for whenever the water comes rolling back, it brings a blessing with it. a bride, when she is to be brought forth to be married, is gloriously adorned in a great variety of precious garments, which, by enhancing her beauty, render her pleasant in the eyes of the bridegroom. but the rites of the bridal night she performs without any clothing but that which she was arrayed withal at the moment of her birth. in the same way our bridal pair, apollo and diana, are arrayed in splendid attire, and their heads and bodies are washed with various kinds of water, some strong, some weak, but not one of them exactly like another, and each designed for its own special purpose. know th

BLACK SERPENT1

nk thee for being present at our ritual. we bid you, go in peace" close the ritual as normal. if practicing solitary- change all "we" to "i" also- the prayer can be done with a single candle if you lack the space, time, or supplies to do a drawn out ritual. first rite to leviathan is ideal for baptisms, initiations, marriages, degree advancement, and other rites of passage. 26 rites to belphegore the rites to belphegore happen on march 31, april 9th, and may 13th. traditionally these rites were celebrated to welcome the coming of new earth (spring. it is common practice to have large feasts during these rites. it is said that if the demonolator allows a few drops of his/her blood to fall upon the ground around these dates, belphegore and the other earth-based daemons will look kindly upon

during these rites. it is said that if the demonolator allows a few drops of his/her blood to fall upon the ground around these dates, belphegore and the other earth-based daemons will look kindly upon the practitioner for an entire year. magick for new jobs, letting go of the past, stability, and help with mundane issues (i.e. finding a new place to live, house blessings etc) can be done during the rites to belphegore. belphegore/belphegor has been a demon of discovery, invention, riches, and sloth (one of the deadly sins. originally an assyrian god, baal poer, he ruled over lust. in kabbalistic writings he was the opposite polarity of the sixth sephiroth. he is an earth daemon. in the dukante hierarchy he is listed as a weapons master, a war daemon, and a daemon to be called on for gain

BLAVATSKY H P ANTHROPOGENESIS

arabs that seth (become later the egyptian typhon, set, had been one of the seven angels (or patriarchs in the bible: then he became a mortal and adam's son, after which he communicated the gift of prophecy and astronomical science to jared, who passed it to his son henoch. but henoch (idris "the author of thirty books, was sabaean by origin (i.e, belonging to the saba "a host "having established the rites and ceremonies of primitive worship, he went to the east, where he constructed 140 cities, of which edessa was the least important, then returned to egypt where he became its king" thus, he is identified with hermes. but there were five hermes- or rather one, who appeared- as some manus and rishis did- in several different characters. in the burham-i-kati he is mentioned as "hormig" a na

the religion of the one, true living god. to this faber says very justly "some have imagined that the gentiles were servile copyists of the israelites, and that each point of similitude was borrowed from the mosaical institutes. but this theory will by no means solve the problem: both because we find the very same resemblance in the ceremonies of nations far different from palestine, as we do in the rites of those who are in its immediate vicinity, and because it seems incredible that all should have borrowed from one which was universally disliked and despised (pagan idol. i, 104* their consecrated pillars (unhewn stones) erected by abraham and jacob were linghi[[vol. 2, page] 473 the elohistic and jehovistic texts. most refined as the most learned of all the israelite sects, who stand a

brew] never came into use before king david. anterior to his time, few or no proper names were compounded with iah or jah. it looks rather as though david, being a sojourner among the tyrians and philistines (2 samuel, brought thence the name of jehovah. he made zadok high priest, from whom came the zadokites or sadducees. he lived and ruled first at hebron[[hebrew, habir-on or kabeir-town, where the rites of the four (mystery-gods) were celebrated. neither david nor solomon recognized either moses or the law of moses. they aspired to build a temple to[[hebrew, like the structures erected by hiram to hercules and venus, adon and astarte. says furst "the very ancient name of god, yaho, written in the greek law, appears, apart from its derivation, to have been an old mystic name of the supre

ur-footed cross. in the primitive sepulchres of egypt the model of the chamber had the form of a cross* the pagoda of mathura. the birth-place of krishna, was built in the form of a cross* this is perfect and no one can discern in this "sexual worship" with which the orientalists love to break the head of paganism. but how about the jews, and the exoteric religions of some hindu sects, especially the rites of the vallabacharyas? for, as said, the lingham and yoni of siva-worship stand too high philosophically, its modern degeneration notwithstanding, to be called a simple phallic worship. but the tree or cross-worship* of the jews, as denounced by their own prophets, can hardly escape the charge. the "sons of sorcerers "the seed of the adulterer" as isaiah calls them (lvii, never lost an o

BLAVATSKY H P COSMOGENESIS

(a) that the students of ancient religions have indeed very few data upon which to build such final conclusions as they generally do about the old religions, and (b) that such lack of data does not prevent them in the least from dogmatising. one would imagine that, thanks to the numerous records of the egyptian theogony and mysteries preserved in the classics, and in a number of ancient writers, the rites and dogmas of pharaonic egypt ought to be well understood at least; better, at any rate, than the too abstruse philosophies and pantheism of india, of whose religion and language europe had hardly any idea before the beginning of the present century. along the nile and on the face of the whole country, there stand to this hour, exhumed yearly and daily, fresh relics which eloquently tell

the israelites (the shemesh of the moabites and the moloch of the ammonites) was the identical "sun-jehovah" and he is till now "the king of the host of heaven" the sun, as much as astoreth was the "queen of heaven- or the moon. the "sun of righteousness" has become a metaphorical expression only now[[vol. 1, page] 398 the secret doctrine. of a scientific nature. for besides being purely occult, the rites of lunar worship were based, as just shown, upon a knowledge of physiology (quite a modern science with us, psychology, sacred mathematics, geometry and metrology, in their right applications to symbols and figures, which are but glyphs, recording observed natural and scientific facts; in short, upon a most minute and profound knowledge of nature. lunar magnetism generates life, preserve

ille, who proudly confesses the similarity, and he ought to know[[vol. 1, page] 401 ante-historical catholicism. venus, and that the pagan rites, proclaimed and practised in honour of those goddesses, were in a good measure transferred to the mother of christ" the advocate of rome answers "that such is the fact, and that it is just as it should be and quite natural. as the dogma, the liturgy, and the rites professed by the roman apostolical church in 1862 are found engraved on monuments, inscribed on papyri, and cylinders hardly posterior to the deluge, it does seem impossible to deny the existence of a first ante-historical (roman) catholicism of which our own is but the faithful continuation. but while the former was the culmination, the summum of the impudence of demons and goetic necro

enty years ago six huge volumes, or, as he calls them "memoires to the french academy" with the sole object of showing roman catholicism an inspired and revealed faith. as a proof thereof, he furnishes numberless facts, all tending to show that the entire ancient world, ever since[[vol. 1, page] 402 the secret doctrine. the deluge, had been, with the help of the devil, systematically plagiarizing the rites, ceremonies, and dogmas of the future holy church to be born ages later. what would that faithful son of rome have said had he heard his co-religionist- m. renouf, the distinguished egyptologist of the british museum- declaring, in one of his learned lectures, that "neither hebrews nor greeks borrowed any of their ideas from egypt* but perhaps it is just this that m. renouf intended to s

sia (ch. vii, shows the dabistan echoing all such traditions about the zodiac. he traces the invention of it to the palmy days of the golden age of iran, remarking that one of the said traditions maintains that the genii of the planets are represented under the same shapes and figures they had assumed, when they showed themselves to several holy prophets, and have thus led to the establishment of the rites based on the zodiac. pythagoras, and after him philo judaeus, held the number 12 as very sacred "the dodecahedron is a perfect number" it is the one among the signs of the zodiac, philo adds, that the sun visits in twelve months, and it is to honour that sign that moses divided his nation into twelve tribes, established the twelve cakes (levit. xxiv, 5) of the shewbread, and placed twelv

BLUE EQUINOX

y to the vii and cannot be discussed in this place) 62. as explained above, brethren are entirely free of most legal burdens, since lawsuits are not permitted within the order, and since they may call upon the legal advisors of the order to defend them against their enemies in case of need. eighth house 63. all brethren are entitled after death to the proper disposal of their remains according to the rites of the order and their grade in it. 64. if the brother so desire, the entire amount of the fees and subscriptions which he has paid during his life will be handed over by the order to his heirs and legatees. the order thus affords an absolute system of insurance in addition to its other benefits. ninth house 65. the order teaches the only perfect and satisfactory system of philosophy, re

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

to death on his charge that they had interfered with the elements. since fertility was of great importance fertility of crops and beasts there were certain sexual rites enacted by the wicca, as followers of the nature religion. these sexual rites seem to have been given unnecessary prominence by the christian judges, who seemed to delight in prying into the most minute of details concerning them. the rites of the craft were joyous in essence. it was an extremely happy religion and so was, in many ways, totally incomprehensible to the gloomy inquisitors and reformers who sought to suppress it. a rough estimate of the total number of people burned, hung or tortured to death on the charge of witchcraft, is nine million. obviously not the malleus malleficarutn is in three parts, the first of w

ing entities, the exactness of the circle (and everything within it) is critical. but there is the other end of the scale, as it were. in the old days, when the villagers would get together to give thanks to their gods, they would simply mark a rough circle on the ground, usually very crudely drawn, and use it whether accurate or not. its purpose was merely to designate a space to be hallowed for the rites; a place "special" for that purpose. your circle does not have to be as painstakingly accurate as the ceremonial magician's (though more on this in lesson eleven magick, yet it is drawn with a certain amount of care and exactness. the coven circle is nine feet in diameter; the individual's circle is five feet. the drawing of the circle starts, and finishes, in the east and is always draw

uth. but with the start of the persecutions witches and covens had to go into hiding and, consequently, started to lose touch with one another. so that the rituals covendom 56/ buckland's complete book of witchcraft would not be lost, the witches began to write them down. not everything; just the basic rituals. since they were having to meet in secret "in the shadows, as it were the book in which the rites were kept became known as "the book of shadows. it is still called that today. it used to be that there was just one such book for each coven. individual coven members might also keep a book in which they kept notes on their own specialty (e.g. herbal lore; astrology; healing) but there was only the one book which contained all the rituals and that would be in the safe-keeping of the pri

nce accompanied by narration. then comes the litany a lead-and-response followed by dance/song/chant. if offerings are appropriate (as at harvest time) then they should come before cakes and ale. since we think of the god predominating in the dark half of the year and the goddess in the light half of the year, then the change-overs from one to the other should be included as a significant part of the rites, occuring at samhain and at beltane. here, then, are suggested rituals for the four greater sabbats, starting with samhain. the four lesser will be given next lesson. note: it is nice to "dress up" the altar and circle for sabbats. should you choose to use an altar cloth at these times, it should be of the same color as the candles or, alternatively, use the altar cloth in the color indi

't go chopping and changing just because you think "it sounds good! take special note of some of the elements in these rituals given. in erecting the temple this is the construction and consecration of your meeting place; your temple. it is one of the basics, ensuring psychic cleanliness of the area and of the occupants. it also includes the inviting of the lady and her lord to attend and witness the rites to be held in their honor. in clearing the temple you have the necessary thanking of the lady and lord and the official termination of the proceedings. in cakes and ale there is the "connecting link" between the ritual/worship part of the meeting and the working/social part. it is important in that it is found universally and is really the culmination of the worship: the thanking the god

t is the meaning of the blindfolding and binding? 4. what is the wiccan rede and what does it mean? 5. is it usual for a woman to initiate another woman? 6. write a short essay on what the craft means to you and why you want to be a part of it. please read: witchcraft today by gerald b. gardner rites and symbols of initiation (birth and rebirth) by mircea eliade recommended supplementary reading: the rites of passage arnold van gennep lesson five 1. if you have a coven with eleven people in it and four more come along who want to join, can they? what are the alternatives possible? 2. what color is the cover of the book of shadows? can you type the rituals and put them in your book? 3. how often should a coven meet? 4. the date of your next esbat meeting is also the date of the full moon. w

market, illus $3.95 witchcraft: yesterday& today by raymond buckland this is a new video by recognized witchcraft authority raymond buckland, whose purpose is to straighten out the popular misconceptions about the wiccan religion. for the approximately 70,000 to 75,000 people in the united states who consider themselves wiccans or pagans, this is the only completely factual "how-to" depiction of the rites and practices of their religion in the world* this video details the origins and history of witchcraft, and discusses the resurgence of wicca in our own day. wiccan priests and priestesses dramatize the ancient rites and rituals. for the merely curious, there is no better way to experience the inner beauty and strength of the craft of the wise than from seeing a teacher in action. for st

BUDGE E

alled thephet-asar. the scene that illustrates the seventh division of the tuat, which is passed through by the sun-god during the seventh hour of the right, is introduced by three lines of text, which read "the majesty of this great god taketh up his abode in the hall of osiris, and the majesty of this god p. 140 addresseth words to the hall of the gods who dwell therein. this god performeth all the rites proper [for entering] this hall, and he advanceth on his way against apep by means of the words of power of isis, and by means of the words of power of the sovereign god. the name of the gate of this city wherethrough passeth this god is ruti-asar. the name of this city is thephet-sheta. the name of the hour of the night which guideth this great god into it is kheftes-hau-hesqet-[neha]-h

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

colored people is the result of ignorance and slavery. they will, in the course of time, ignore such doctrine, for they are being educated, and the time will come when such simple and nonsensical teachings will find no place among them" to many of these observers, conjuring traditions harked back to anachronistic beliefs that had been carried over from bondage. these cultural reformers hoped that the rites and revels of the slave past would give way to more proper expressions of religious faith.[14] implicit in the defamation of conjure as heathenism was its identification with indigenous african religions, which african american supernaturalism had sustained for more than a century. octave thanet, an anglo-american collector of negro folktales, articulated this view "conjurers are a featu

DAVID ICKE CHILDREN OF THE MATRIX

ine bag and/or armed themselves with a serpent-embellished rattle, which would hiss eerily like a coiled snake when shaken. the tendency of such snake initiates was to be secretive, like a stealthy reptile, and some even developed a penchant for seeking out dark secluded dwellings or living nocturnally."46 initiations into these clans include being covered, often bitten, by live snakes. sometimes the rites involved cutting off a finger or other part of the body and feeding it to a snake (don't say a thing. my eyes have just watered. the main deity of these snake clans is the "great horned serpent. serving the dragon: the past 123 african serpents credo mutwa, the official historian of the zulu nation, has painted pictures from ancient and modern descriptions of these reptilian entities (se

magic, able to lift the veil from the face of the serpent, able to send him back to his place. came they to man and taught him the secret, the word that only a man can pronounce; swift then they lifted the veil from the serpent and cast him forth from place among men "yet, beware, the serpent still liveth in a place that is open, at times, to the world. unseen they walk among thee in places where the rites have been said; again as time passes onward, shall they take the semblance of men "called, may they be, by the master who knows the white or the black, but only the white master may control and bind them while in the flesh "seek not the kingdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear "know ye, o my brother, that fear is

aring holes in the fabric of space-time that separates our dimension from theirs" i think that nuclear explosions since the 1950s have also had the effect of opening the "stargates".10 as the emerald tablets say "yet, beware, the serpent still liveth in a place that is open, at times, to the world (lower fourth dimension, accessed through the stargates "unseen they walk among thee in places where the rites have been said (illuminati rituals to open the stargates "again as time passes onward, shall they take the semblance of men (which they have. the depiction of the "devil" is very like the descriptions of the reptilian "royalty" known as the draco and in the biblical text the devil/satan is clearly said to have been reptilian. one example is this description in the book of revelation of s

stery schools were created in her name, most notably the temple of artemis/diana at ephesus in turkey, one of the seven wonders of the ancient world. turkey (formerly asia minor, greece, and the islands of samothrace, cyprus, and crete were among the main centres of the goddess cult. samothrace "the sacred isle, seems to have been the headquarters for this in the mediterranean/aegean region. here the rites of the "sisterhood of daughters" of the goddess hecate were performed.3 she was depicted with snake feet and snakes for hair.4 dogs, the sacred animal to hecate, were sacrificed to her in these rituals during the dark phase of the moon. this emphasis on the dog in hecate myth could connect her symbolically to the "dog star" sirius, a base for the reptilians. in colchis, that ancient egyp

DAVID ICKE THE BIGGEST SECRET

d with the signs of capricorn and cancer, symbolic of the winter90and summer solstices, the high and low points of the sun. mithra was often portrayed asa winged lion, a symbol for the sun still used by the secret societies today. referencesto the lion and the grip of the lions paw in the master mason degree of freemasonryoriginate with this same stream of mystery school symbolism. initiates into the rites ofmithra were called lions and were marked on their foreheads with the egyptian cross.the first degree initiates had a golden crown placed on their heads, representing theirspiritual self, and this crown, symbolising the rays of the sun, can be found on thestatue of liberty in new york harbour. all these rituals went back thousands of yearsto babylon and the stories of nimrod, queen semi

face is turned to pindar at themoment of death for him to steal the persons soul or energy through this evil eyemagnetic process.the following is information that has been supplied by arizona: pindar attends themajor satanic ceremonies in europe and then flies to california for the rituals there.beltane used to be celebrated in trebuco canyon in orange county, california, but dueto urban sprawl, the rites are now conducted in nearby blackstar canyon, which isclosed to the public. local streets are also cordoned off by members of the orangecounty sheriffs department. the samhain ritual is conducted at the eastside christianchurch located at the junction of 7th avenue and temple in longbeach. outside thechurch is a logo of a white dove with a red goblet between its wings. this is semiramisa

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

brotherhood as well. statue of liberty- information compiled by a list member the statue of liberty is another brotherhood symbol highlighting the lighted torch, statue of liberty is actually the statue of liberties- the liberties perpetrated on the american people by the brotherhood. it was given by french freemasons, a mirror image stands on an island in the river seine in paris. initiates into the rites of mithra were called lions and were marked on their foreheads with the egyptian cross. the first degree initiates had a golden crown placed on their heads, representing their spiritual self, and this crown, symbolizing the rays of the sun, can be found on the statue of liberty in ny harbor. all these rituals went back thousands of years to babylon and the stories of nimrod, queen semira

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

is a more general term that means all the physical area, ritual equipment, and persons under the immediate authority of the houngan, or priest. as such, it is equivalent to the christian parish. it may also be used in a more restricted sense to mean the small chamber adjoining the peristyle that contains the alter of one or more loa (q.v. houngan: a male priest of voudoun (q.v, who presides over the rites and gives counsel and magickal aid to worshipers of that religious faith. see planetary hours. hours, planetary: a division of the day and night into sections ruled by the energies of the planets. to determine the length of each planetary hour, divide the daylight hours by twelve. they will be different in length than the night hours (to determine the length of which you divide the total

DION FORTUNE MYSTICAL QABALA

netzach element in it if it is to be ensouled effectually; and in order to provide a basis of mystical qabala page 154 manifestation, etheric substance has to be provided by some form of sacrifice, even if it he only the burning of incense. this question will be dealt with fully in studying the sphere of yesod, to which it belongs. it is necessary to refer to it here, because the significance of the rites of netzach cannot be understood without a realisation of the means whereby manifestation is effected, and the god brought near to his worshippers. ii 14. let us now consider netzach from the point of view of the microcosmic tree of lifethat is to say, the subjective tree within the soul, wherein the sephiroth are factors in consciousness. 15. the three supernals, and the first pair of ma

guise of genealogies. the begettings and matings of the gods and goddesses, by no means always in holy wedlock, give definite indication of the implicit doctrines of emanation and polarity, and are not merely ribald phantasies of primitive man, creating the gods in his own image and likeness. mystical qabala page 194 59. a careful comparison of the information that has come down to us concerning the rites by which the ancients worshipped their many gods soon reveals that the clear-cut myths so delightfully retold for children have little bearing on the actual religion of the folk who used them as the means of expression for spiritual teachings. the gods and goddesses melt one into the other in the most perplexing fashion, so that we get the bearded venus, and hercules, of all persons, arr

e the key to illumination, so are the twenty-two paths, being concerned with the relationship between macrocosm and microcosm, the key to divination; and divination, taken in its true sense, is spiritual diagnosis, a very different matter to fortune-telling. 3. the spheres of the gods upon the tree is also a matter of profound interest and immediate practical application, for they give the key to the rites that were performed as a means, and a very effectual means, of contacting and equilibrating those different forces that are personalised under the names of the gods. 4. all these things, however, require detailed knowledge, and that can only be got together gradually. it is more than one pen can do unaided, and i should welcome the correspondence of those who are interested in these subj

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

den dawn chiefs, took legal action to restrain crowley from continuing to publish the rituals. although a temporary injunction was granted, mathers did not have funds to contest an appeal setting this aside, and crowley continued to publish his own version of gd secret rituals. in addition to the publicity from this legal action, crowley also gained additional notice through public performance of the rites of eleusis at caxton hall, university of london, in 1910. this ceremony comprised seven invocations of the gods, with dancing by crowley s disciple victor neuburg, violin playing by leila waddel (named by crowley as his scarlet woman, and recital of crowley s poems. the performances were impressive, if bewildering to ordinary members of the public, who were charged a fee of five guineas

ey s disciple victor neuburg, violin playing by leila waddel (named by crowley as his scarlet woman, and recital of crowley s poems. the performances were impressive, if bewildering to ordinary members of the public, who were charged a fee of five guineas a head. not surprisingly, in the prudish atmosphere of the time, there were sharp criticisms of such a daring presentation. a hostile review of the rites appeared in the journal the looking glass, mocking the lyrics as gibberish. in a further issue, the looking glass published sensational allegations about crowley and his associates allan bennett and george cecil jones. in response, jones sued the journal in 1911, and crowley obtained considerable publicity through the court hearing. although crowley must have reveled in such public atten

rgely suspended the society activities until 1949. some years later conflicting trends arose, largely around the issue of magical rituals designed to enhance consciousness and the actual use of occult powers. a schism occurred in 1957, and one group broke away to form the hermetic order of the sacred word (osw. the main body of the aurum solis reaffirmed the original intent of its rituals so that the rites and the philosophy of the order should reflect the joy and freedom of the spirit which has been so much a part of true magick in all ages; and that, as in the early days of the order, the essential standard of judgment on any practice should not simply be that of philosophic and technical correctness, but that of effectiveness. the breakaway group, the order of the sacred word, emphasize

, the meaning of each name indicating the possessor s capacity, such as destroyer, devastator, tumult, ravage, and so forth. each earthly vice and calamity was personified by a demon.moloch, who devours infants; nisroch, god of hatred, despair, fatality; astarte, lilith, and astaroth, deities of debauchery and abortion; adramelek, of murder, and belial, of red anarchy. according to the grimoires, the rites and rules are multifarious, each demon demanding special invocation and procedure. the ends that might be obtained by performing the rites are indicated in such chapter headings as these: to take possession of all kinds of treasure, to live in opulence, to ruin possessions, to demolish buildings and strongholds, to cause armed men to appear, to excite every description of hatred, discord

christian elements in their past. the pact was then signed in blood (see satanism) brotherhood of the trowel a whimsical masonic society founded in florence, italy, in 1512, composed of eminent architects, sculptors, and painters. its emblems were the trowel, the gavel, and the square, and its patron was st. andrew. the society may have been an offshoot of an older fraternity of traveling masons. the rites are believed to have been a travesty of genuine masonry, culminating in a banquet. the society existed until 1737. brotherhood of the white temple the brotherhood of the white temple is a theosophical occult organization founded in 1903 in denver, colorado, by maurice doreal (d. 1963, the religious name of claude doggins. a lifelong student of the occult, doreal claimed to have spent eig

d from around the middle of the second century b.c.e. to the time of the jewish anti-roman revolt, 66.70 c.e. the members of the group began their day with a prayer facing the rising sun, as josephus described it, as though entreating it to rise. they ate a communal meal several times during the day and spent their evenings (and all of the sabbath) in prayer and biblical exposition. they followed the rites and festivals laid out in the jewish bible (the christian old testament. it may be that a calendar question occasioned by the adoption of a hellenized calendar in jerusalem may have led to the formation of the essenes. membership in the group was by initiation, which was predated by a year s probation. the initiation ceremony included baptism and the beginning of daily purification rites

el a common herb (foeniculum vulgare) credited in folklore with mysterious and vivifying properties. according to pliny, serpents eat fennel to shed the skin and thus renew youth and vision. in humans it has been said to improve the eyesight, increase the milk of nursing mothers, and reduce corpulence. in ancient times fennel leaves were used to crown victors in games, and fennel was also used in the rites of adonis. feola, jose m(aria (1926) argentine radiobiologist and parapsychologist. feola was born may 30, 1926, in buenos aires and served in argentine army research in the 1940s, earning the rank of lieutenant. feola was a radiobiological researcher at the argentine atomic energy commission in buenos aires (1956.64) before moving to the united states in 1965 as a researcher at donner l

rder began to communicate with each other and one group who felt called upon to continue its work organized the gnostic order of christ in 1988. instrumental in the creation of the gnostic order was timothy d. harris. harris was an original member of the holy order, having joined the science of man church that had preceded it. he was initiated by blighton as a master teacher and in 1970 was given the rites of ordination. in 1972, fr. timothy left the holy order and became a private teacher of metaphysics. in 1984 he received consecration as a bishop from an independent old catholic bishop. also instrumental in the founding of the new gnostic order was jessica catherine burkhouse. she took her life vows with the holy order in 1978. as sister jessica, she worked with the immaculate heart sis

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

loes, storax, cedar, citron, or rose. according to other authorities on the subject, it was advisable to vary the robe s color and employ certain jewels and other accessories, according to the symbolism of the end desired. eliphas levi, whose writings stand at the fountainhead of the twentieth-century magical revival, offers instructions for rituals, from which the following details are taken: if the rites were those of white magic and performed on a sunday, then the vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel, heliotrope, and sunflowers are the symbolic flowers, while other details include a carpet of lionskins and fans of sparrow-hawk feathers. the appropriate perfumes were incense, saffron, cinnamon, and red san

istian new testament that three magi brought gifts to the infant jesus. in the later tradition they were given names.kaspar, melchior, and balthasar. and their bones are said to rest in cologne cathedral, germany. the term magus is also used in magical societies like the golden dawn to indicate one of its highest grades, between the master of the temple and the ipsissimus. sources: king, francis. the rites of modern occult magic. new york: macmillan, 1970. magus a spirit control of william stainton moses, supposed to be a member of the mystic band that delivered occult teaching in moses s scripts. magus did not disclose his name on earth, but he said that he lived 4,000 years ago and belonged to an ancient african wonder-working brotherhood. in the nineteenth book of the moses scripts, a t

origin. besides these, the principal supernatural beings were as follows: the polong, or familiar; the hantu pemburu, or specter huntsman; the jadi-jadian, or wer-tiger; the hantu, or ghost of the murdered; and the jemalang, or earth-spirit. the pontianak, the malaysian vampire, has become the most famous of the supernatural beings of folklore and the subject of many popular movies. minor sorcery the rites of minor sorcery and witchcraft, as well as those of the shaman, were widely practiced among the malays and were practically identical in character with those in use among other peoples with similar cultures. sources: clifford, hugh. in court and kampong. london: grant richards, 1897. studies in brown humanity. london: grant richards, 1898. encyclopedia of occultism& parapsychology. 5th

val of a similar disposal of the corpse of the vampire, whose head was cut off and laid at his side, and entombed at a crossroads for the purpose of confusing him as to his whereabouts. the cult of nagualism both in mexico and central america a religio-magical system called nagualism existed, the purpose of which was to bring occult influence against the european conquerors for their destruction. the rites of this practice usually took place in caverns and other deserted localities, and were naturally derived to a large extent from those of the suppressed native religion. each worshiper possessed a magical or animal spiritguide, with which he or she was endowed early in life. this system flourished as lately as the last quarter of the nineteenth century. central america information on magi

an dionysus under another name. in either case dionysus (or iacchus) does not appear to be a primary figure of the mystery. in early greek legends there are allusions to the sacred character of the eleusinian mysteries. from the fifth century their organization was in the hands of the athenian city, the royal ruler of which, along with a committee of supervision, undertook the general management. the rites took place at the city of eleusis and were celebrated by a hereditary priesthood, the eumolpedie. they alone (or rather their high priest) could penetrate into the innermost holy of holies, but there were also priestesses and female attendants of the goddesses. the celebration of the mysteries was somewhat as follows: in the month of september the eleusinian holy things were taken from t

and which came to be associated with dionysus, originally a god of vegetation, who was also a divinity of the nether world. by entering into communion with dionysus it was believed that immortality might be assured. his celebrations were marked by orgies of a bacchic description, in which it was thought that the neophyte partook for the moment of the character and the power of the deity himself. the rites of the cult of dionysus were of a much more barbaric nature than those of eleusis. for instance, the devouring of an animal victim was supposed to symbolize the incarnation, death, and resurrection of the divinity. later the dionysiac mysteries were somewhat tempered, but always retained something of their earlier character. the cult does not appear to have been highly regarded by the sa

agi, it was largely influenced by the religions with which it was brought into contact. for instance, chaldean astrology inspired much of the occult traditions surrounding the creed of the sun-god; the art of greece influenced the representation of mithra tauroctonous that graced the temples of the cult; and the romans gave it a wide geographical area and immense influence. according to plutarch, the rites originally reached rome through the agency of cilician privates conquered and taken there by pompey. another source, doubtless, was the large number of asiatic slaves employed in roman households. again the roman soldiery must have carried the mithraic cult as far north as the mountains of scotland, and south to the borders of the sahara desert. mithraism may be said to have been the onl

n addition, when the earth failed in her life-sustaining powers, mithra would slay a divine bull and give to all abundant life and happiness. among mithra s worshipers were slaves and soldiers, high officials and dignitaries, who worshipped in temples, mithraeums as they were called, built underground or in caves and grottoes in the depths of dark forests, symbolizing the birthplace of their god. the rites in which they participated were of magical significance and an oath of silence was taken by all. in order to bring their lives into closer communion with the divinity of mithra, the neophytes had to pass through seven degrees of initiation, successively assuming the names of raven, occult, soldier, lion, persian, runner of the sun, and father. each of these grades carried with it symboli

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ries of the last supper and the crucifixion have long been compared with the mystical significance of pesach (passover. the sacraments of the body and blood of christ in the eucharist have their roots in the sacramental use of bread and wine that goes back to the earliest hebrews and beyond. ablution with water, lighting of candles, prostration, rituals that celebrate the mystical significance of the rites of passage, and rituals associated with 8- f e 3 changes of season, planting and harvesting are other fundamental elements christianity shares in common with its hebrew, judaic, and islamic cousins. a more in-depth look at the core ideas of mystical christianity within the context of the universal mystical qabalah will appear later in the book when the peshitta and the revelation of john

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

t celebrated in it must have been a cult of the world. the walls of the girt also had representations on them, on both their inner and their outer sides. on the inner side of the first giro (the one nearest to the temple) were shown all mathematical figures, more than those described by euclid and archimedes; on its outer side, the map of all the earth with all its provinces, with descriptions of the rites, customs, and laws of each, and the alphabets of their languages, co-ordinated with the alphabet of the solarians. the next giro had representations of all precious stones and minerals on its wall; and on the outer side, lakes, seas, rivers, wines, and all liquids; here were jugs full of many different liquors with which sicknesses were cured. the wall of the third circle was devoted, on

FRATER TENEBROUS CULTS OF CTHULHU

ailed descriptions of two lovecraftian rituals, the ceremony of the nine angles and the call to cthulhu. these rituals were transcribed in the original language of the necronomicon, and translated into english by lavey s fellow satanist, michael aquino9. another group which employs lovecratian elements in their workings is the black snake cult, or la couleuvre noire, a voodoo coven which combines the rites of the left-hand path with archetypes from the cthulhu mythos. its leader, michael bertiaux, is one of the chief adepts of the ordo templi orientis antiqua and its offshoot, the monastery of the seven rays, and was initiated as a voodoo-gnostic master in haiti in 1963. in his study of modern-day voodoo, cults of the shadow, kenneth grant describes a ritual practised by the cult with the

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

t in certain instances a beard appears as an accompanying feature of the sphinx. we are told that the fourth avatar of vishnu was a sphinx, but a further search into the history of this deity reveals the fact that her ninth avatar is brahm (masculine. the female principle has at length succumbed to the predominance of male power, and vishnu herself has become transformed into a male god. although the rites connected with the worship of cybele were phallic they were absolutely pure. in an allusion to this worship, hargrave jennings admits that the "spirituality to which women in that age of the world were observed to be more liable than men was peculiarly adverse to all sensual indulgence, and especially that of the sexes" although the creative principle was adored under its representatives

llusion to this worship, hargrave jennings admits that the "spirituality to which women in that age of the world were observed to be more liable than men was peculiarly adverse to all sensual indulgence, and especially that of the sexes" although the creative principle was adored under its representatives, the yoni and the lingham, still the principal object seems to have been, when administering the rites pertaining to the worship of cybele, to ignore sex and the usual sex distinctions; hence we find that, in order to assume an androgynous appearance, the priestesses of this goddess officiated in the costumes of males, while priests appeared in the dress peculiar to females. however, that the sensuous element was to a certain extent already assuming dominion over the higher nature, and th

th fire and light as the deity in the various countries in which this worship prevailed, without perceiving the change it gradually underwent during later ages, and the grossness of the ideas which became connected with it as compared with an earlier age when mankind "had no temples, but worshipped in the open air, on the tops of mountains" in another portion of this work we have observed that in the rites connected with the worship of cybele (light or wisdom, although phallic symbols were in use, the ceremonies were absolutely pure, and that throughout all the earlier ages her worship remained free from the abominations which characterized the worship of later times. at what time in the history of the human race the organs of generation first began to appear as emblems of the deity is not

n the history of grecian mythology the idea of a holy mother with her child had not altogether disappeared as a representation of the god-idea. to prove the worthiness of the ideas connected with the eleusinian mysteries it is stated that "there is not an instance on record that the honor of initiation was ever obtained by a very bad man" in rome these mysteries took another name and were called "the rites of bona dea" which was but another name for ceres. as evidence of their purity we have the following "all the distinguished roman authors speak of these rites and in terms of profound respect. horace denounces the wretch who should attempt to reveal the secrets of these rites; virgil mentions these mysteries with great respect; and cicero alludes to them with a greater reverence than eit

ose usually seen, and the phallic spire out of proportion to the size of the structure "the jewish porch is but the obelisk which the egyptian placed beside his temple; the boodhist pillars which stood all around their dagobas; the pillars of hercules, which stood near the phoenician temple; and the spire which stands beside the christian church"[104 [104] forlong, rivers of life, vol. i, p. 219. the rites and ceremonies observed in the worship of baal-peor are not of a character to be described in these pages: it is perhaps sufficient to state that by them the fact is clearly established that profligacy, regulated and controlled by the priestly order as part and parcel of religion, was not confined to the gentiles; but, on the contrary, that the religious observances of the jews prior to

purely phallic than that of any other religion now existing, and its emotional nature. shows how intimately it was related to the older faiths which had a phallic basis" after stating that the myth of creation and that of the flood have their exact counterpart in india, the rev. mr. faber remarks that "there is no rite or ceremony directed in the pentateuch of which there is not an exact copy in the rites of the pagans" the christian doctrines as established by paul, and afterwards formulated into a system by the romish church, were adopted by the ignorant multitude who, being incapable of understanding the higher principles involved, accepted the allegories beneath which were veiled the ancient mysteries literally, and as the highest expression of divine wisdom. hence the comparatively r

iled in the christian church even as late as the 16th century, proves that it was not the particular symbols connected with the worship of fertility upon which the western christian missionaries made war, but, on the contrary, that it was the recognition by them of that detested female element against which, even before the erection of the tower of babel, there had been almost a constant warfare. the rites of potin, or photin, bishop of lyons, who was honored in provence, languedoc and the lyonais as st. fontin, also the rites performed in many of the christian churches as late as the 16th century, prove that the devotees of the christian system were not at this time a whit behind their pagan predecessors in their zeal for "heathen abominations" the only difference being that the druids, a

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

y, still through the pouring rain, back to my hotel where in a small smoking room he ordered drinks for all, they then proceeded to make speeches on the subject of my visit to scotland, on my literary labours etc. and to theseihad to reply.thewhole experience was incredibly squalid and yet more curious thanican give an account of in a hasty description (diary, 8, february1903).buthe had obtained ,the rites he sought. all nowready for hisjourneyto switzerland to be received into the regime ecossaisetrectifie.his path had beensmoothedbyblitz,whowas great priorofthe rite for america, and afterreturninghis completed pledge and forms of admission (in which he awarded himself appropriate armorial bearings 'argent, a cross sable, between four roses gules,whichis, of course, purely rosicrucian and

ho felt that their debates had been of little consequence, but other members of the s.r.i.a. were annoyedat this action andthereportofthestudygroupcondemnedthe action and implied,quite unjustly, that waite alone had been responsible. waite himself chose to ignore this and continued his progress through the society, confident in a general support for hisviews-hispaper of1906,'theplaceof masonry in the rites of initiation, had been well received-unaware that those in authority were becoming uneasy about him. westcott, in particular was unhappy. he had asked waite for help in1910when hebecameinvolvedin the legaldisputebetween mathersand crowley (over the publication of golden dawn rituals intheequinox),butwaite ,had done little or nothing and merely persistedin demanding from westcott a sight

theorgan of an unrecognized, androgynous body-because waite 'does not seek to hide his contempt, often expressedin uncourteous language, against allwhodiffer from him: which 'all' includedyarker(issue of january1912).by the time that the fellowshipof the rosy cross came into being, waite's activities in the 'higher degrees' had led him to see 'more than ever the unexpressed things that lie behind the rites' and he felt that another masonic work was calledfor. he decided upon an encyclopaedia, for although there wereseveralalready in existence,'itseemed to me that here was the most convenient form in which to introduce a multitude of personal viewsand standpoints'(sly,pp.203-4).in may1917he suggested the book to ralph shirley of rider&co, who took it up, and within eighteen months he had co

hockmah(withits complement (i)riteofthedaughtersofzion. referred to binah. 0) riteof7..16,(intermediate) referred todaath.(k)riteofthesupremecrownorthirdorderr.r.et a.c.,referred to kether (23)thisdistribution is inpartamatterofconvenience and inpartarises naturally fromtheascentofthegrades.itsdesign and arrangements are entirely a c. secret, as ostensibly there will be an independentworkingofall the rites.(24)theschemeofrites belonging to the pillar of benignity can be entered only through martinism,withtheexceptionofthatreferable todaath.(25)themasonic rites can be entered independentlywithoutpassing from one to another (26)theadoptiveritescan be enteredonlythroughtheorderofthe eastern star.(27)by the designofthes.c.,theriteofmartinismwillact as a dragnetfor all the rites,butespecially f

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

hasbeenconscientiously scraped.'fromthe viewpointofthe orthodox historian he is quite correct, for his own work, together with the vast moundofstudies on yeats' involvement with theorderthat has built up steadily as a dismaying consequence, is more than enough to keep the most fastidious scholar happy throughout endless future incarnations. equally, the practising magician may play for years with the rites and ceremonies given, in all their oath-breaking glory, in israel regardie's definitive setofpub255lished rituals.butfor the more cautious, armchair studentof'rejected knowledge, and for the merely curious who wish to see what pictures appear on the pieces still missing from the golden dawn puzzle, there is much that remains to be told.theremay even be those who, like myself, are intrigu

GILBERT THE MAGICAL MASON

s did in their time and place perform a great and good work. apart from the possession of valuable religious dogmas, the epopts must have felt themselves bound together by a most solemn tie of friendship. men who have suffered and then286themagical masonsucceeded together have an intimate link which is not easily broken. although the demonstrable points of resemblance in matters of detail between the rites of the mysteries, the ceremonies of the freemasons, and the ritual of the rosicru255 cians, may be but few, yet we all feel that there is a mystic tie, and a magical chain of union between these great benevolent institutions.[reprinted from s.r.i.a.,transactionsof themetropolitancollege(1909),pp.56-70.]26. a recent spiritual developmenttherituals of many fraternities of mystics speak of

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

; it would have been a splendid irony for the english supreme grand lodge to have chartered a similar body in america. what did prosper was a later foray into europe. freemasonry had come late to roumania, arriving by way of the grand orient of france in 1859, but it lost no time in acquiring every possible grade and rite that masonic inventors could supply 38[38. in 1881 a sovereign sanctuary of the rites of memphis and mizraim was constituted, thus giving yarker an opportunity for some carpet-bagging. he opened negotiations with the grand master, constantine moriou, and on 22 march 1883 a charter was issued for the sovereign grand lodge and temple of the primitive and original rite of phremasonry or swedenborgian rite in and for the kingdom of roumania (the original petition for the char

GILBERT R A THE MASONIC CAREER OF A

as finally drawn up in april 1903 (see appendix d for the whole text of this curious document. greater satisfaction was anticipated by waite from the c.b.c.s. than he had so far gained from the knights templar 'i attended this evening the meeting of the templar preceptory [king edward vii] when two installations took place. it is by far the most interesting of all of the christian chivalries with the rites of which i am acquainted, though such gleanings as i can make concerning the perfect knights' charges seem to hope for greater significance therein'66[66. he was also far from adept when he 'tried to play at toy soldiers'67[67, finding that my feet refused to do anything that was required of them. by a curious fatality i always turn the wrong way. i do not know why this should be, and re

eered the assembly, still through the pouring rain, back to my hotel where in a small smoking-room he ordered drinks for all; they then proceeded to make speeches on the subject of my visit to scotland, on my literary labours, etc, and to these i had to reply. the whole experience was incredibly squalid and yet more curious than i can give an account of in a hasty description. but he had obtained the rites he sought in embarrassing abundance 'i purchased the rituals of the early grand rite from the 4th to the 44th degrees and. found i was also in possession of the order of the temple for scotland which, having regard to my affiliation with the grand priory of england, was the very last thing i wanted. in like manner i am in possession by the most heterodox means possible of the mark degree

eremonies however greatly impressed him 'the ceremony throughout was read or recited, the rituals not being committed to memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight beneficent to be 'done very beautifully and very affectingly' and noticed in the profession of faith 'the stress which it laid upon the doctrine of the fall of man and the distinctly martinistic flavour which characterized the wording

freemasonry was being transformed into the secret tradition in freemasonry. magnum opus i before this great work was published waite had written a series of articles on the origins of freemasonry and on the more obscure of the higher degrees, for his own journal, horlick's magazine. these were then published in studies in mysticism (1906. he followed these with a paper on 'the place of masonry in the rites of initiation' for the s.r.i.a. and a series of papers on templar symbolism and history, delivered between 1908 and 1910 at the sancta maria preceptory, of which waite had been a founding member in 1906. all these were, however, but a foretaste of the glory that was to come. in july 1911 waite's 'first contribution to masonic literature' appeared, seeming to him 'in respect of production

ilections for the higher degrees and their symbolism. literary researches and the affairs of the fellowship of the rosy cross were occupying much of his time, and his involvement with craft masonry had practically ceased, but he found that 'my activities had increased rapidly in the high grade circles. it is another way of recording that i saw more than ever the unexpressed things that lie behind the rites'94[94. at the same time 'i had no wish to include among my writings still another encyclopaedia added to those that existed already in the world of english masonry. on reflection however, it seemed to me that here was the most convenient form in which to introduce a multitude of personal views and standpoints' 95[95. accordingly, in may 1917 he went to see ralph shirley, who owned the pu

vol. 52, pp. 383-7 1939 review of van rijnberk, martines de pasqually, vol. 66, p. 262 1911-1931 waite contributed a monthly feature 'periodical literature, in which he reviewed contemporary journals, including many masonic journals. somerset masters lodge, transactions 1921 'masonictraditionandtheroyalarch',pp.244-55 s.r.i.a, transactions of the metropolitan college 1906 'the place of masonry in the rites of initiation, pp. 9-16 1909 'preliminary considerations on the nature of ritual and symbolism, pp. 15-20 back to homepage back to waite appendix a appendix b appendix c appendix d the masonic career of a.e. waite the publications of a.e. waite lectures given by a.e. waite constitution of the secret college of rites the masonic career of a.e. waite appendix c masonic lectures delivered b

iminary considerations on the nature of ritual and symbolism, pp. 15-20 back to homepage back to waite appendix a appendix b appendix c appendix d the masonic career of a.e. waite the publications of a.e. waite lectures given by a.e. waite constitution of the secret college of rites the masonic career of a.e. waite appendix c masonic lectures delivered by a. e. waite 1906 'the place of masonry in the rites of initiation, 11 january s.r.i.a.1 metropolitan college (printed in transactions) 1908 'the higher side of templar symbolism, 12 october, sancta maria preceptory (read also at king edward vii preceptory, 1 1 may 1916) 1910 'inner relations of the craft and high grades, 14 february, sancta maria preceptory 1911 'the alleged perpetuation of the temple through three distinct channels, 13 f

urtherance of its objects that the s. c. shall have a certain acknowledged existence, it has appointed the frater s.r. as its present envoy- extraordinary with full powers in conjunction with the whole c. only (15) the envoy-extraordinary is not as such a member of the c (16) the s.c. may and will appoint envoys-subordinate for different countries or districts for the spread and representation of the rites conserved by the c. but such envoys shall represent special rites only (17) the frater s.r. is at this time the sole envoy-extraordinary representing all rites of the c, under the obedience of the c, with the special envoys to him subordinate, also under the obedience of the c, and this rule shall be absolute henceforward for every envoy extraordinary successively appointed and for the e

GNOSTIC CATECHISM

as finally drawn up in april 1903 (see appendix d for the whole text of this curious document. greater satisfaction was anticipated by waite from the c.b.c.s. than he had so far gained from the knights templar 'i attended this evening the meeting of the templar preceptory [king edward vii] when two installations took place. it is by far the most interesting of all of the christian chivalries with the rites of which i am acquainted, though such gleanings as i can make concerning the perfect knights' charges seem to hope for greater significance therein'66[66. he was also far from adept when he 'tried to play at toy soldiers'67[67, finding that my feet refused to do anything that was required of them. by a curious fatality i always turn the wrong way. i do not know why this should be, and re

eered the assembly, still through the pouring rain, back to my hotel where in a small smoking-room he ordered drinks for all; they then proceeded to make speeches on the subject of my visit to scotland, on my literary labours, etc, and to these i had to reply. the whole experience was incredibly squalid and yet more curious than i can give an account of in a hasty description. but he had obtained the rites he sought in embarrassing abundance 'i purchased the rituals of the early grand rite from the 4th to the 44th degrees and. found i was also in possession of the order of the temple for scotland which, having regard to my affiliation with the grand priory of england, was the very last thing i wanted. in like manner i am in possession by the most heterodox means possible of the mark degree

eremonies however greatly impressed him 'the ceremony throughout was read or recited, the rituals not being committed to memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight beneficent to be 'done very beautifully and very affectingly' and noticed in the profession of faith 'the stress which it laid upon the doctrine of the fall of man and the distinctly martinistic flavour which characterized the wording

freemasonry was being transformed into the secret tradition in freemasonry. magnum opus i before this great work was published waite had written a series of articles on the origins of freemasonry and on the more obscure of the higher degrees, for his own journal, horlick's magazine. these were then published in studies in mysticism (1906. he followed these with a paper on 'the place of masonry in the rites of initiation' for the s.r.i.a. and a series of papers on templar symbolism and history, delivered between 1908 and 1910 at the sancta maria preceptory, of which waite had been a founding member in 1906. all these were, however, but a foretaste of the glory that was to come. in july 1911 waite's 'first contribution to masonic literature' appeared, seeming to him 'in respect of production

ilections for the higher degrees and their symbolism. literary researches and the affairs of the fellowship of the rosy cross were occupying much of his time, and his involvement with craft masonry had practically ceased, but he found that 'my activities had increased rapidly in the high grade circles. it is another way of recording that i saw more than ever the unexpressed things that lie behind the rites'94[94. at the same time 'i had no wish to include among my writings still another encyclopaedia added to those that existed already in the world of english masonry. on reflection however, it seemed to me that here was the most convenient form in which to introduce a multitude of personal views and standpoints' 95[95. accordingly, in may 1917 he went to see ralph shirley, who owned the pu

vol. 52, pp. 383-7 1939 review of van rijnberk, martines de pasqually, vol. 66, p. 262 1911-1931 waite contributed a monthly feature 'periodical literature, in which he reviewed contemporary journals, including many masonic journals. somerset masters lodge, transactions 1921 'masonictraditionandtheroyalarch',pp.244-55 s.r.i.a, transactions of the metropolitan college 1906 'the place of masonry in the rites of initiation, pp. 9-16 1909 'preliminary considerations on the nature of ritual and symbolism, pp. 15-20 back to homepage back to waite appendix a appendix b appendix c appendix d the masonic career of a.e. waite the publications of a.e. waite lectures given by a.e. waite constitution of the secret college of rites the masonic career of a.e. waite appendix c masonic lectures delivered b

iminary considerations on the nature of ritual and symbolism, pp. 15-20 back to homepage back to waite appendix a appendix b appendix c appendix d the masonic career of a.e. waite the publications of a.e. waite lectures given by a.e. waite constitution of the secret college of rites the masonic career of a.e. waite appendix c masonic lectures delivered by a. e. waite 1906 'the place of masonry in the rites of initiation, 11 january s.r.i.a.1 metropolitan college (printed in transactions) 1908 'the higher side of templar symbolism, 12 october, sancta maria preceptory (read also at king edward vii preceptory, 1 1 may 1916) 1910 'inner relations of the craft and high grades, 14 february, sancta maria preceptory 1911 'the alleged perpetuation of the temple through three distinct channels, 13 f

urtherance of its objects that the s. c. shall have a certain acknowledged existence, it has appointed the frater s.r. as its present envoy- extraordinary with full powers in conjunction with the whole c. only (15) the envoy-extraordinary is not as such a member of the c (16) the s.c. may and will appoint envoys-subordinate for different countries or districts for the spread and representation of the rites conserved by the c. but such envoys shall represent special rites only (17) the frater s.r. is at this time the sole envoy-extraordinary representing all rites of the c, under the obedience of the c, with the special envoys to him subordinate, also under the obedience of the c, and this rule shall be absolute henceforward for every envoy extraordinary successively appointed and for the e

GNOSTIC HANDBOOK

it is possible for the particles of light to be redeemed, and for those who seek, to find the treasury of light. this doctrine of theosis or deification has been a major part of the mystery tradition since the earliest days and has survived, albeit, in modified form, to the present in both the exoteric and esoteric traditions. the concept of deification is found in the earliest religious systems, the rites of kingship in both sumeria and egypt centred on the king being initiated through a secret rite of death and rebirth so that he could become a mediator between his people and god. as the mediator he was considered divine and was imputed with the symbols of divinity. in these early periods the way in which humanity contacted the higher worlds was through the priest/king, in these theocrac

political systems developed and the role of mediator was replaced by the priest, shaman or wise person. through death and rebirth rites the priest achieved a state of power whereby s/he was able to mediate between the spiritual and physical worlds. at this stage we can see that individual theosis was still far in the future, mediatorship was embodied in the prophet, priest, shaman or wise person. the rites of kingship and priesthood were kept secret and at first only passed via brotherhoods, cults and orders, however later they were also transmitted to individual priests and shamans who qualified but were outside the monastic system. theosis at these early stages involved collective as well as individual gnosis, the land and the king, for example, in the celtic tradition were intricately c

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the torah, that is, the divine teachings as revealed to moses had, it was held, been successively perverted by false expositors. the dead sea scriptures, theodore gaster, doubleday, ny. gnostic theurgy page 197 the essenes, jesus and the foundations of gnosticism the work of jesus is central to the transformation of the gnostic tradition. the older esoteric traditions which are seen reflected in the rites of egypt and israe; provided the framework by which the cultures grew and spread throughout the world, creating on its way western civilisation. however, still there was little opportunity for individual salvation and redemption. the festivals and traditions offered some experience of the divine, but a more immediate expression of the teachings was necessary. the early traditions provide

GOLDEN DAWN RITUALS ZAM24

ed in due course to participate in the light that is beyond it. it is in virtue of this connecting link, this bond of consanguinity, that i have assumed the things which are without the temple of isis mighty mother into the things which are within the company of the second order at this secret meeting held at the autumnal equinox for the solemn purpose of proclaiming a new hierophant charged with the rites of the temple during the ensuing six months, being a part of the temporary period which intervenes between us and our rest" second adept "let us work, therefore, my brethren and effect righteousness, because the night cometh" third adept "wherein no man shall labor" chief adept (rises "fratres and sorores of the rosae rubae et aurae crucis, by the power in me vested, i proceed to the ins

ntal name by which you are known in the order and repeat after me: i, frater, in the name of the lord of the universe, and of that eternal and unchangeable unity which i seek in common with my brethren, do solemnly promise that i will, to the utmost of my power, fulfill the high office which has been imposed upon me, and by me accepted freely, for the good of the whole order; that i will maintain the rites of the order and observe the duties of my position with conscientiousness and loving care, not alone toward the temple itself, but every individual member; that i will cooperate with the guardians of the temple; that i will execute the decree of the chiefs of the second order, acting with justice and without fear of favor in accordance with the dictates of my conscience. this i affirm by

it cometh nor whither it goeth; and seeing also, that thus withdrawn, the soul by true direction must be brought to the study of divine things, that it may offer the only clean oblation and acceptable sacrifice, which is love expressed toward god, man and the universe; now, therefore, i confess and testify thereto, from my throne in this temple, and i promise, so far as in me lies, to lead you by the rites of this order, faithfully conserved and exhibited with becoming reverence, that through such love and such sacrifice, you may be prepared in due time for the greater mysteries, the supreme and inward initiation (sits down (installation of the lesser officers is now proceeded with. cloaks and lamens are arranged at the foot of the dais, ready for the server to hand them to the hierophant)

GOLDEN CHAIN AND THE LONELY ROAD

enuine inspiration is absent and tall stories abound, we must beware. whilst counselling a degree of closer analysis, i consider that those who make a deliberate pretence of initiatic provenance in any way or form are a danger to themselves, to naive seekers, and, in the broader sense, to the historical comprehension of the craft as a whole. to such people the curse shall be of their own calling. the rites of one: solitary initiations when talking of self-initiation, we are in a way guilty of using a misnomer. initiation is always a matter of relation, whether between master and apprentice or between an individual and the deities and powers of the mysteries. this being so, a ritual performed b y oneself is in truth never really so, for the gods and powers that one calls upon are, in union

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

4 1 south american mythology, p. 74. 2 ibid. 3 arthur cotterell, the illustrated encyclopaedia of myths and legends, guild publishing, london, 1989, p. 174. see also south american mythology, p. 69-88. 4 francisco de avila 'a narrative of the errors, false gods, and other superstitions and diabolical rites in which the indians of the province of huarochiri lived in ancient times, in narratives of the rites and laws of the yncas (trans, and ed. clemens r. graham hancock fingerprints of the gods 55 viracocha was also a teacher and a healer and made himself helpful to people in need. it was said that wherever he passed, he healed all that were sick and restored sight to the blind. 5 this gentle, civilizing, superhuman, samaritan had another side to his nature, however. if his life were threat

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

r tradition, their superstition, unless we spread under it a bed on still heathen soil. and these views are confirmed by what we know to be true of poetry and legend. if the heathens already possessed a finely articulated language, and if we concede to them an abundant stock of religious myths, then song and story could not fail to preface. vll lay hold of these, and to interweave themselves with the rites and customs. that such was the case we are assured by tacitus; aud the testimony of jornandes and eginhart leaves not the smallest room for doubt respecting later ages. those primitive songs on tuisco, on mannus and the three races that branched out of him, are echoed long after in the genealogies of ingo, iscio, hermino; so the hygelac of the beowulf-song, whom a tenth century legend th

GRIMOIRE OF TURIEL

uch male beings would correspond the lat. rumor, of which we read in isengr. 13: rumor per saltus et arva tonans; or the on. qvittr: sa kvittr flo i bygftum/ fornm. sog. 9, 237 (see suppl. 1* die sechtesal vlouc uber al; ir echte vlouc in die lant, kaiserchr. 6406-79. butler& tanner, frome, and londtothe secret grimoire the secret grimoire of turiel a system of ceremonial magic the great arcanum (the rites of ceremonial magick. part i. the secret grimoire of turiel. introduction. the secret grimoire the s.s. umvoti, on which i was travelling from beira, portugese east africa, to london, reached las palmas in november, 1927, after a very stormy passage. like the rest ofthe passengers, i was thankful to get ashore. the usual vendors, beggars, and guides were soon in evidence. one oid man in

HANDBOOK OF EGYPTIAN MYTHOLOGY

(birth house. these structures were decorated with texts and scenes describing the conception and birth of a deity, most usually a form of horus.85 by the ptolemaic period, religious texts, such as detailed festival calendars, cycles of hymns, and the scripts for rituals, were commonly inscribed on temple walls. this was thought to allow the temple to function even if there was nobody to perform the rites. some of the most interesting texts are found in the extraordinarily well preserved temple of horus at edfu, which was built between 237 and 57 bce. scenes and inscriptions on the walls have allowed scholars to reconstruct annual ceremonies such as the festival of the beautiful union, which celebrated the coming together of horus and hathor. the festival of victory commemorated the trium

istorical and mythical characters. 105. for a summary of this important text, see r. jasnow and k. t. zauzich, a book of thoth? in eyre, proceedings of the seventh international congress of egyptologists, 607 618. it has no connection with aleister crowley s the book of thoth, which is about tarot cards. introduction 55 106. such magical initiation rites are described in how to become a magician: the rites of initiation, in f. graf, magic in the ancient world (cambridge, ma, and london, 1997, 89 117. for translations of the setna stories, see setna cycle in appendix: primary sources. 107. one of the four papyri also contains the most complete version of the demotic eye of the sun myth. the largest collection of spells is in the london-leiden magical papyrus. see j. h. johnson, introduction

HEKAS

the 'circle- we may find that there are spells of incantation for circle-craft which date back to the earliest written inscriptions in ancient mesopotamia circa the early dynastic period (2400bc. the magic circle in babylonian sorcery was called zisurru- meaning 'flour which makes a boundary; this was because the circle was traced out by a trickle of flour- a practice still used in the craft and the rites of the voudoun. the magician or witch was therefore 'the en-circling one' and this may be seen by looking at the names attributed to a sect of witches or sorcerers in ancient persia- the yatukan- a sect believed to be of direct descent from the magicians of chaldea and babylon; this name is derived from the same roots as the name for sorcerers in the atharva veda, namely yatuvidah- meani

HINE PHIL ASPECTS OF EVOCATION

etween them. they walk serene and primal, undimensioned, and to us unseen. yog sothoth knows the gate. yog-sothoth is the gate. yog-sothoth is the key and guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again..they walk unseen and foul in lonely places where the words have been spoken and the rites howled through at their seasons. the wind gibbers with their voices and the earth mutters with their consciousness. this passage brings to mind the .timeslip. phenomena discussed above. what is equally, if not more interesting in the light (no pun intended) of the present discussion is that in other mythos tales, yog-sothoth is described as a conglomerate of iridescent globes- in other w

HP LOVECRAFT A DARK LORE

o determine. it must not be fancied that inspector legrasse had the least interest in archaeology. on the contrary, his wish for enlightenment was prompted by purely professional considerations. the statuette, idol, fetish, or whatever it was, had been captured some months before in the wooded swamps south of new orleans during a raid on a supposed voodoo meeting; and so singular and hideous were the rites connected with it, that the police could not but realise that they had stumbled on a dark cult totally unknown to them, and infinitely more diabolic than even the blackest of the african voodoo circles. of its origin, apart from the erratic and unbelievable tales extorted from the captured members, absolutely nothing was to be discovered; hence the anxiety of the police for any antiquari

old them as they tread. by their smell can men sometimes know them near, but of their semblance can no man know, saving only in the features of those they have begotten on mankind; and of those are there many sorts, differing in likeness from man's truest eidolon to that shape without sight or substance which is them. they walk unseen and foul in lonely places where the words have been spoken and the rites howled through at their seasons. the wind gibbers with their voices, and the earth mutters with their consciousness. they bend the forest and crush the city, yet may not forest or city behold the hand that smites. kadath in the cold waste hath known them, and what man knows kadath? the ice desert of the south and the sunken isles of ocean hold stones whereon their seal is engraver, but w

HP LOVECRAFT THE CALL OF CTHULHU

o determine. it must not be fancied that inspector legrasse had the least interest in archaeology. on the contrary, his wish for enlightenment was prompted by purely professional considerations. the statuette, idol, fetish, or whatever it was, had been captured some months before in the wooden swamps south of new orleans during a raid on a supposed voodoo meeting; and so singular and hideous were the rites connected with it, that the police could not but realize that they had stumbled on a dark cult totally unknown to them, and infinitely more diabolic than even the blackest of the african voodoo circles. of its origin, apart from the erratic and unbelieveable tales extorted from the captured members, absolutely nothing was to be discovered; hence the anxiety of the police for any antiquar

INITIATION INTO HERMETICS

an element of the astral sphere with which he is putting the virtue of one element in operation, and at the same time another ritual with the help of which he can dissolve this power again instantly if he chooses. in the same way he ought to operate with the other three elements, thus creating by his power eight rites for the astral sphere and eight for the material production as well. as soon as the rites become automatic by a long period of exercising and repeating, it will be sufficient to use the ritual only, which will make the element start working immediately according to the purpose to be accomplished. if the magician wishes the effect to be cancelled, it will be enough to use the necessary revoking rite. this method should become a habit that renders performance easy and possible

be realized with the help of the elementaries. the speaking pictures, columns and statures in the temples of the ancient may certainly be interpreted as an outgrowth of elementaries magic. the legend concerning the golem, who is said to have been created by the wise rabbi low in prague likewise goes back to the creation of elementaries. but in the case of golem the creation has been produced with the rites of the quabbalah. anybody who knows of quabbalistic mysticism is informed about these facts. the synthesis remains the same as quoted in this method. method 3: before i explain the practice of the third method, i would like to remark that very little is known about it, and it is used only by a few oriental adepts. if any magician should decide in favor or this third method, he has of cou

IRISH WITCHCRAFT AND DEMONOLOGY

sins; others after having done homage and offered sacrifice to demons, thought otherwise of p. 49 the sacrament of the body of christ than the catholic church teaches, saying that the same venerable sacrament is by no means to be worshipped; and also asserting that they are not bound to obey or believe the decrees, decretals, and apostolic mandates; in the meantime, consulting demons according to the rites of those sects among the gentiles and pagans, they despise the sacraments of the catholic church, and draw the faithful of christ after them by their superstitions" as no inquisitors of heresy have been appointed in ireland, he begs the king to give prompt assistance to the bishop and other prelates in their efforts to punish the aforesaid heretics. 1 if the above refer to the kyteler ca

ISIS UNVEILED

the memorablb epoch of the inquiiition" digitizecoy google 80 isis unveiled buddha* au come from the same root. jesus says "upon uus pelra i will build my church, and the gates [or rulers] of hades shall not prevail against it; meaning by petra the rock-temple, and metaphorically, the christian mysteries; the adversaries to which were the old myatery-goda of the underworld, who were worshiped in the rites of lus, adonis, atys, sabazius, dionysus, and the eleusinia. no apoaue peter was ever at rome; but the pope, seizing the scepter of the ponufex maximum, the keys fa janus and cybele, and adorning his christian head with the cap of the magna mater, copied from that of the tiara of brahvmnut, the supreme pontiff of the initiates of old india, became the successor of the pagan high priest

eric significance in the exoteric symbols, and that the mysteries uiemselves were com- posed of two parts, the lesser at agrae, and the higher ones at eleusinia, clemens alexandrinus, with a rancorous bigotry that one might expect from a renegade neo-flatonist but is astonished to find in this generally honest and learned father, stigmatized the mysteries as indecent and diabolical. whatever were the rites enacted among the neophytes before they passed to a higher form of instruction; however misunderstood were the trials of katharna or purification, during which they were submitted to every kind of probation; and however much the material or physical aspect might have led to calumny, it is but wicked prejudice which can induce anyone to say that under this external meaning there was not a

red to a sect which became a still more exasperating thorn in their aide [i. e of the scribes and hiarisees. it appeared as a heresy wilhin another heresy; for while the nazart of the olden times, the' sons of the prophets* were chaldaean kabausts, the adepts of the new dissenting sect showed them- selves reformers and innovators from the first. the great similitude traced by some critics between the rites and observances of the earliest christians and those of the essenes may be accounted for without the slightest difficulty. the essenes, as we remarked just now, were the converts of bud^iist misuonaries who had overrun egypt, greece, and even judaea at one time, since the reign of aioka the zealous propagan- dist; and while it is evidently to the essenes that belongs the honor of having

ple on which the church was built? the boar of adonis was placed above the gate of jerusalem which looked toward bethlehem. munk soys that the "nazireate was an institution established before the laws of moses' this is evident, as we find this sect not only mentioned but minutely described in number (ch. vi. in the com- mandment given in this chapter to moses by the 'lord' it is easy to recognise the rites and laws of the priests of adonis" he absti- nence and purity strictly prescribed by both are identical. both allowed 287. niny: nat. but. v, zr; jowph: anttq, xhi. v, 0: xv, z. 1 si xviu, i, s. 288. king thioka it a gre t exmcration mid i> incuned to believe thftt them cneiiei; who woe nwtt uodoubtedlj buadbi t monka, wen "merdy? contiduatiaii of tbe at- aodfttiou known u schoob of the

o, begin for a golden harvest. in this month the dead come up out of the earth, figuring the resurrection; ao when we are kneeling before the altar of the holy and immaculate mary, let us remember that there should come forth from us the bud of promise, the bower of hope, and the imperishable fruit of sanctity" this is precisely the substratum of the pagan thought, which, among other meanings, by the rites of the resurrection of osiris, adonis, bac- chus, and other slaughtered sun-gods, symbolized the resurrection of all nature in spring, the germination of seeds that bad been dead and sleep- ing during winter, and so were allegorically said to be kept in the under- world (hades. they are typified by the three days passed in hell before their resurrection by hercules, christos and others

re or less of bd opprobkout me niiig. the owncter exprcsuod would have been 'tfae ancient etlmica] wonhips' but it would be lian]ly undentood in its true sense, and we accordtn^y hare adopted tiie torn in popular use, but not disrespectfully. a reli^on which can ifevelop ft plato, an epictetus, and an anaiagthvs, is not gross, superficial, or totally unworthy of candid attention. besides, many of the rites and doclrinea included in the christian as well as in the jewish insti- tute, appeared first in the other syatenu. zoroastrianism anticipated far more than has beat imagined. ute cross, the priestly robes and symbols, the sacraments, the sabbath, the festirals and annivenariei, are all anterior to tbe christian era by thousands of yean. titt ancient wotsfaip, after it had been excluded f

hort of the downul bible! protestants must admit that the roman church has done more to catter christianity and eitirps,te idolatry than all their sects. from one pul t it is said that there is no hell, and from another that there is immediate and uanutignted damnation. one says that jeans christ was only a man; another that yon must be plunged bodily into water to be baptized, and nfusea the rites to infants. most t them have no preacribed form of worship, no sacred vestments, and tbor doctriima are as undefined as their service is informal, llie founder of protestantism, martin lutho, was the worst man in europe. the advent of the reformation was the signal tor civil war, and from that time to this the world has been in a restless state, uneaay in regard to governments, and every

mn' and ni never came into use before king david. anterior to his time few or no proper names were compounded with iah or yah. it looks rather as though david, being a sojourner among the tyrians and philistines (j8 samuet, brought thence the name of jehovah. he made zadok high-priest, from whom came the zadokites or sadducees. he kved and ruled first at hebron iton 'habir-on or kabir-town, where the rites mystery-gods) were celebrated. neither david dor solomon recognised either moses or the law of moses. they aspired to build a temple to nin, like the structures erected by hiram to hercules and venus, adon and astarte. says furst "the very ancient name of god, yaho, written in the greek jaa, appears, apart from ii derwation, to have been an old mystic name of the supreme de

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ntended as the worship of the creative principle in nature. innumerable curious particulars lie scattered up and down, in all countries of the world, relating to this worship, mad as it seems bad as, in its grossness, it is. it is only in modern times that sensuality, and not sublimity, has been actively assot origin of the fleur-de-lis. 39 ciated with this worship, however. there was a time when the rites connected with it were grand and solemn enough. the general diffusion of these notions regarding the phalli and the ioni, and of the sacred mystic suggestions implied in both, as well as the inflections in design of these unlikely, repulsive figures for serious worship, prove that there was something very extraordinary, and quite beyond belief to the moderns, in the origin of them. the r

rdinary discovery. it is, that the whole round of disputed emblems which so puzzle antiquarians, and which are found in all countries, point to the belief in fire as the first principle. we seek to show that the fire-worship was the very earliest, from the immemorial times, that it was the foundation religion, that the attestation to it is preserved in monuments scattered all over the globe, that the rites and usages of all creeds, down even to our own day, and in everyday use about us, bear reference to it, that problems and puzzles in religion, which cannot be otherwise explained, stand clear and evident when regarded in this new light, that in all the christian varities of belief as truly in bhuddism, in mohammedanism, in heathenism of all kinds, whether eastern, or western, or northern

us rays descended from heaven, and, animating the lama, or light-born spoke the same story. the flames of the greeks, the towers of the phoenicians, the emblems of the pelasgi; the story of prometheus, and the myth of his stealing the fire from heaven, wherewith to animate the man (or ensoul the visible world; the forges of the cyclops, and the monuments of sicily; the mysteries of the etrurians; the rites of the carthaginians; the torches borne, in all priestly demonstrative processions, at all times, in all countries; the vestal fires of the romans; the very word flamen, as indicative of the office of the officiating sacerdote; the 96 the rosicrucians. hidden fires of the ancient persians, and of the grimmer (at least in name) guebres; the whole mystic meaning of flames on altars, of the

ir abyss, or prison. pyr is the greek name of fire (thence pyramid, and mythologically of the sun, who was the same as hercules. 156 the rosicrucians. and the great analyser of mythology assures us that pur was the ancient name of latian jupiter, the father of hercules; that he was the deity of fire; that his name was particularly retained amongst the people of prasneste, who had been addicted to the rites of fire. fire, in short, in these mythologies, as also in all the christian churches, meets us at every turn. but we must not mix up heathen ideas and christian ideas in these matters. egyptian torso (british museum) moorish arch (cathedral of cordova) chapter the nineeenth. mystic christian figures and talismans. ur engraving borrows from the west front of laon cathedral, france, a cath

s, as we may call unassisted world s knowledge, always vain. the feast of lanterns, or dragon-feast, occurs in china t their new year, which assimilates with that of the jews, and occurs in october at the high tides. they salute the festival with drums and music, and with explosions of crackers. during the feast, nothing is permitted to be thrown into water (for fear of profaning it. here we have the rites of aphrodite or venus, or the watery deity, 204 the rosicrucians. observed even in china, which worship, in protean forms, being also the worship of the dragon or snake, prevails, in its innumerable contradictory and effective disguises, over the whole world. how like are the noises and explosions of crackers &c, to the tumult of the festivals of dionusus or dionysius, to the riot or rou

n of the radical mantra or last charm whispered thrice in her ear, when the object of the ceremony is complete. the finale to this solemnity is what might be concluded as likely, but strange to say accompanied throughout by muntras and forms of meditation and of devotion incomprehensibly foreign to the scene. in other aspects this presentation of the yogini is a sacrifice and the whole meaning of the rites is sacrificial-rites performed before an altar and implying superstition undoubtedly but deep mystery and some profoundest suggestions (wilson, as. res, vol. xii. 225, on hin. sects. vide rig. vedam, book ii. c. viii. s.s. 13, 14, 2d attham, 8th pannam, rigs b. 14, which contain the sucla homa mantram &c) the caste-mark of the saivas and sactas consist of three horizontal cabalistic ark

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

it is principally along this line of jewish descent that masonry has come down to us in europe, though there have been other infiltrations. numa pompilius, the second king of rome, who founded the roman collegia, established in connection with them a system of the mysteries which derived its masonic succession from egypt; but its ceremonies and teachings were somewhat modified by the migration of the rites of attis and cybele to rome about 200 b.c, and again through the medium of the soldiers returning from the campaigns of vespasian and titus. from the collegia this mingled tradition was handed on through the comacini and various other secret societies through the dangerous times of the middle ages; and when a better age dawned and persecution became less fierce it came to the surface onc

er recognition is not given, and the powers are not conveyed. two such cases of the withholding of inner recognition are within my personal experience. in the church a priest can anywhere and by himself perform a sacrament, and a bishop can also pass on his power at his own discretion, but in craft masonry the unit is the lodge, and the presence of a number of brn. is essential to the validity of the rites, except when degrees are conferred by communication by one who has due authority. it is said that gthree rule a lodge, five hold a lodge, and seven or more make it perfect h. 445. in making this comparison between masonic degrees and church orders, i am not for a moment asserting that the powers conferred upon the many in the degrees of freemasonry are in any sense equal to those bestowe

ch as nominally extensions of the second and third degrees respectively, and they have also a ceremony of installation for the master of a lodge which is practically an additional degree though it is never called so. 733. among the masculine masons only those who belong to the ancient and accepted scottish rite work the higher degrees, though various other small bodies of masons use some of them. the rites of memphis and mizraim used to have a list of 97 degrees, but have now reduced them to 33. nevertheless though many masons do not admit them, these higher degrees are definitely part of the great scheme of freemasonry, standing out as landmarks upon the upward path which leads to conscious union with god, enshrining in their ritual and symbolism a series of pictures of the successive sta

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

virtue, for without the practice of morality and the living of the ethical life no true spiritual progress is possible. 35. the ceremonies of freemasonry (those at least of its higher degrees) are dramatizations, as it were, of sections of the invisible worlds, through which the candidate must pass after death in the ordinary course of nature- which also he must enter in full consciousness during the rites of initiation into those true mysteries of which masonry is a reflection. each degree relates to a different plane of nature, or to an aspect of a plane, and possesses layer after layer of meaning applicable to the consciousness of t.g.a.o.t.u, the constitution of the universe, and the principles in man, according to the occult law formulated by hermes trismegistus and adopted by rosicru

worked have their own peculiar powers, and these are often valuable; but the grades which i have mentioned are those which are considered by the h.o.a.t.f. to be of the greatest value to our present generation, and they are therefore those which are worked at present in the co-masonic order. another line of great interest, though very different from any other degrees existing among us, is that of the rites of memphis and mizraim, which are relics in their occult power, although not in their form, of perhaps the very oldest mysteries existing upon earth. these too have their part to play in the future, as in the past, and they have therefore been preserved and transmitted to us in the present day. 43. the form and the life 44. in all cases we must realize that the form of the degrees of mas

n the present day. 43. the form and the life 44. in all cases we must realize that the form of the degrees of masonry and their life are two very different things, although of course in a perfect system, as in that of the ancient mysteries at the height of their glory, they would correspond perfectly. masonry is yet in a transitional stage, and is but emerging from the ignorance of the dark ages. the rites of memphis and mizraim are an example of this discrepancy. these colossal systems of 96 and 90 respectively are a mass of arti-ficially-manufactured ceremonies, of but little value to a masonic student except as a record of high-grade masonic invention in france at the end of the eighteenth century. most of the degrees have little occult power, and have simply been inserted into the rite

e colossal systems of 96 and 90 respectively are a mass of arti-ficially-manufactured ceremonies, of but little value to a masonic student except as a record of high-grade masonic invention in france at the end of the eighteenth century. most of the degrees have little occult power, and have simply been inserted into the rites by brn. who could have known nothing of their real purpose; but behind the rites and quite independent of the form side of the tradition a line of succession has been handed down from a past even more ancient than that of the scottish rite itself. even in the scottish rite many of the intermediate degrees are of but little occult value. 45. the whole position will be best understood if it can be realized that the plan of masonry is in the hands of the h.o.a.t.f, who

the high priest, were largely instrumental in this work of restoration and renewal. the same difficulty recurred again, for it was never allowed to write down the rituals; once more it was necessary to rely upon memory for the major part of the tradition, and only a very few could have recollected the actual workings in the days before the captivity. nevertheless they succeeded in reconstructing the rites with tolerable accuracy, although once more the traditional history suffered distortion through being imperfectly remembered. such is the story of that line of succession which eventually found its way into the roman collegia, in the first place by direct descent from the teaching of king numa, then by the migration of the rites of attis and cybele to rome about 200 b.c, and again throug

er cor-responded to our i.m, who alone can confer the various degrees and pass on the succession to posterity. 421. the mithraic rites 422. the mithraic cult was essentially a religion of soldiers, a veritable brotherhood of arms. women were never admitted to their rites of initiation, although it seems probable that in earlier times there were separate degrees for them. the power flowing through the rites gave especially courage and purity, and the demands upon the candidates in both these respects were exceedingly high. there was an intensity of brotherly feeling between the initiates of mithra which is rarely realized in our lodges to-day; they were pledged to fight for the right, and they stood shoulder to shoulder against all foes. 423. the mithraic sacrament consisted of bread and wi

ysteries. but the ideal of mithraic purity was so high that it would probably have been impossible for men to follow it during the dark ages; and another very serious objection to the system was that it absolutely excluded women. mithraism was allowed therefore to sink into the background and finally to pass out of sight of the outer world. nevertheless the ancient succession is still guarded and the rites are preserved in the custody of the h.o.a.t.f; so mithraism may yet have its part to play in the religious life of the future. 427. in addition to the mysteries of mithra, there was an atlantean tradition of the mysteries- that to which we have already referred as the chaldaean line of succession. in the days of its splendour the chaldaean rituals put the initiate into relation with the

tion to the mysteries of mithra, there was an atlantean tradition of the mysteries- that to which we have already referred as the chaldaean line of succession. in the days of its splendour the chaldaean rituals put the initiate into relation with the great star-angels who were adored in that mighty faith; and a relic of this tradition is still found in the hidden side of certain of the degrees of the rites of memphis and of mizraim. the chaldaean method of seating the principal officers of a lodge is still preserved in continental masonry, and has passed also into certain of the higher degrees. 428. the roman collegia 429. we may now return to the main line of masonic descent, that of the three craft degrees. we have already seen how the jewish mysteries handed down the essentials of our m

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

is good enough, this will enable the dead to escape the ordeal of the intermediate period of the bardo. the lama examines the top of the head to determine if the spirit has exited as it should through the aperture of brahma; if so, he pulls out three hairs, if the head is not bald. if circumstances are such that there is no corpse, the lama visualizes the body as though present, and proceeds with the rites. a setting-face-to-face with the clear light is repeated until a yellowish liquid exudes from body orifices. in some descriptions, it is a yellowish luminosity, like an aura. if the deceased led an evil life, this state lasts but a moment. if enlightened, it lasts for an hour or so. an astrologer lama casts a death horoscope, based on the moment of death, to determine who may touch the c

LIBER ALEPH

these your beasts of power. f the book of wisdom or folly 153 ef de tauro (of the bull) oncerning the bull, this is thy will, constant and unwearied, whose letter is vau, which is six, the number of he sun. he is therefore the force and the substance of thy being; but besides this, he is the hierophant in the taro, as if this were said .that thy will leadeth thee unto the shrine of light. and in the rites of mithras the bull is slain, and his blood poured upon the initiate, to endow him with that will and that power of work. also in the land of hind is the bull sacred to shiva, that is god among that folk, and is unto hem the destroyer of all things that be opposed to him. and his god is also the phallus, for this will operateth through love even as it is written in our own law. yet again

LIBER ASTARTE

this method is not so suitable for gods austere as saturn, or intellectual as thoth. but for such deities as in themselves partake in anywise of love it is a perfect mode. 2. concerning the prime method of this magick art. let the devotee consider well that although christ and osiris be one, yet the former is to be worshipped with christian, and the latter with egyptian rites. and this, although the rites themselves are ceremonially equivalent. there should, however, be one symbol declaring the transcending of such limitations; and with regard to the deity also, there should be some one affirmation of his identity both with all other similar gods of all other nations, and with the supreme of whom all are but partial reflections. 3. concerning the chief place of devotion. this is the heart

nd will be degraded, and replaced by the corresponding demon, to his utter ruin. therefore, after success, let him not delight overmuch in his deity, but rather busy himself with his other work, not permitting that which is but a step to become a goal. as it is written also .liber 185 .remember that. philosophy is the equilibrium of him that is in the house of. love..1 44. concerning secrecy, and the rites of blood. during this practice it is most wise that the philosophus utter no word concerning his working, as if it were a forbidden love that consumeth him. but let him answer fools according to their folly; for since he cannot conceal his love from his fellows, he must speak to them as they may understand. and as many deities demand sacrifice, one of men, another of cattle, a third of d

LIBER DCCCXI ENERGIZED ENTHUSIASM

avoured plant one of whose thousand seeds ever shoots forth a blade, so do conditions all but kill the strongest shoots of genius. but just as rabbits increased apace in australia, where even a missionary has been known to beget ninety children in two years, so shall we be able to breed genius if we can find the conditions which hamper it, and remove them. the obvious practical step is to restore the rites of bacchus, aphrodite and apollo to their proper place. they should not be open to every one, and manhood should be the reward of ordeal and initiation. the physical tests should be severe, and weaklings should be 1 of course there has been a school of devilish ananders that has held the act in itself to be gwicked. h of these blasphemers of nature let no further word be said, 12 liber d

LIBER SAMEKH

nd edition stuttgart: teubner, 1973. regardie, francis israel: ceremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and ceremonies of the hermetic order of the golden dawn (4 vols) chicago: aries press, 1937-1940; 6th edition in one volume, st. paul, minnesota: llewellyn, 1989. waite, arthur edward: the book of black magic and of pacts, including the rites and mysteries of goetic theurgy, sorcery and infernal necromancy. london: 1898. second edition as the book of ceremonial magic, london: rider, 1911; reprinted new hyde park, ny: university books, 1961; secaucus, nj: citadel, 1973; ware, herts: wordsworth editions, 1995 (as the wordsworth book of spells. 51 endnotes liber samekh 1 the goetia version of the invocation has gosorronophris h(

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

los angeles, california may 28,1928 next: table of contents p. 7 table of contents dedication 3 preface 5 color plates 9 illustrations in the text 11 introduction 12 the ancient mysteries and secret societies which have influenced modern masonic symbolism ancient systems of education--celsus concerning the christians--knowledge necessary to right living--the druidic mysteries of britain and gaul--the rites of mithras--the mithraic and christian mysteries contrasted. 21 the ancient mysteries and secret societies, part ii the gnostic mysteries--simon magus and basilides--abraxas, the gnostic concept of deity--the mysteries of serapis--labyrinth symbolism--the odinic, or gothic, mysteries. 25 the ancient mysteries and secret societies, part iii the eleusinian mysteries--the lesser rites--the

the few who passed this third degree were said to have been "born again" and were instructed in the secret and hidden truths which the druid priests had preserved from antiquity. from these initiates were chosen many of the dignitaries of the british religious and political world (for further details, see faber's pagan idolatry, albert pike's morals and dogma, and godfrey higgins' celtic druids) the rites of mithras when the persian mysteries immigrated into southern europe, they were quickly assimilated by the latin mind. the cult grew rapidly, especially among the roman soldiery, and during the roman wars of conquest the teachings were carried by the legionaries to nearly all parts of europe. so powerful did the cult of mithras become that at least one roman emperor was initiated into t

of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe-[these] are some of the resemblances which, whether real or only apparent, enabled mithraism to prolong its resistance to christianity" the rites of mithras were performed in caves. porphyry, in his cave of the nymphs, states that zarathustra (zoroaster) was the first to consecrate a cave to the worship of god, because a cavern was symbolic of the earth, or the lower world of darkness. john p. lundy, in his monumental christianity, describes the cave of mithras as follows "but this cave was adorned with the signs of the zodiac, ca

ithras, in whose subterranean grottoes the votaries of the christian mysteries met in the early days of their faith. in anacalypsis, godfrey higgins writes that in 1662, while cleaning this sacred chair of bar-jonas, the twelve labors of hercules were discovered upon it, and that later the french discovered upon the same chair the mohammedan confession of faith, written in arabic. initiation into the rites of mithras, like initiation into many other ancient schools of philosophy, apparently consisted of three important degrees. preparation for these degrees consisted of selfpurification, the building up of the intellectual powers, and the control of the animal nature. in the first degree the candidate was given a crown upon the point of a sword and instructed in the mysteries of mithras' h

e veil of mystery. while this deity was a familiar figure among the symbols of the secret egyptian initiatory rites, his arcane nature was revealed only to those who had fulfilled the requirements of the serapic cultus. therefore, in all probability, excepting the initiated priests, the egyptians themselves were ignorant of his true character. so far as known, there exists no authentic account of the rites of serapis, but an analysis of the deity and his accompanying symbols reveals their salient points. in an oracle delivered to the king of cyprus, serapis described himself thus''a god i am such as i show to thee, the starry heavens are my head, my trunk the sea, earth forms my feet, mine ears the air supplies, the sun's far-darting, brilliant rays, mine eyes" several unsatisfactory attem

rome and britain, and later the initiations were given in both these countries. the eleusinian mysteries, named for the community in attica where the sacred dramas were first presented, are generally believed to have been founded by eumolpos about fourteen hundred years before the birth of christ, and through the platonic system of philosophy their principles have been preserved to modern times. the rites of eleusis, with their mystic interpretations of nature's most precious secrets, overshadowed the civilizations of their time and gradually absorbed many smaller schools, incorporating into their own system whatever valuable information these lesser institutions possessed. heckethorn sees in the mysteries of ceres and bacchus a metamorphosis of the rites of isis and osiris, and there is

an--an invisible but ever-present cause of the objectified vehicles that give it expression. the mysteries were the channels through which this one philosophic light was disseminated, and their initiates, resplendent with intellectual and spiritual understanding, were the perfect fruitage of the divine tree, bearing witness before the material world of the recondite source of all light and truth. the rites of eleusis were divided into what were called the lesser and the greater mysteries. according to james gardner, the lesser mysteries were celebrated in the spring (probably at the time of the vernal equinox) in the town of agr, and the greater, in the fall (the time of the autumnal equinox) at eleusis or athens. it is supposed that the former were given annually and the latter every five

he nature of man, the bacchic mysteries were instituted for the purpose of disentangling it from the irrational titanic nature. this disentanglement was the process of lifting the soul out of the state of separateness into that of unity. the various parts and members of bacchus were collected from the different corners of the earth. when all the rational parts are gathered bacchus is resurrected. the rites of dionysos were very similar to those of bacchus, and by many these two gods are considered as one. statues of dionysos were carried in the eleusinian mysteries, especially the lesser degrees. bacchus, representing the soul of the mundane sphere, was capable of an infinite multiplicity of form and designations. dionysos apparently was his solar aspect. the dionysiac architects constitut

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

rter, and they being shown in each place, there shall be noises and rushings. then shall the emperor of (the spirits) say unto you: from the time of the great addus until now, there hath not been an exorciser who could behold my person, and unless those things which ye have showed unto us hath been made, ye would not now have seen me. but seeing that ye have powerfully called us, as i believe, by the rites derived from solomon, and which but few of your comrades, or exorcisers, possess, also they compel us against our will, and i therefore say unto thee that we wish to be obedient in all matters. then shall the magus place the petitions of himself and his companions, which should be written down clearly on virgin card, or paper, beyond the circle towards the king or prince of the spirits

MEANING OF MASONRY

al purpose of the craft. the taking of additional higher degrees may be indulged in almost indefinitely, but to what purpose if the initial ones, which contain all that is necessary for the understanding of the subject, remain imperfectly assimilated? it is a fallacy to suppose that the multiplying of degrees will result in the discovery of important arcane secrets which one has failed to find in the rites of the craft and the royal arch. the higher degrees indeed illustrate tru ths of much interest and often set forth with impressive ceremonial beauty, the appreciation of which will be the greater after and not before the meaning of the preliminary ones has been thoroughly absorbed; whilst the pursuit of" secrets" is certain to prove illusory, for the only secrets worth the name or the fi

nto dogs--lest they turn and re nd you" silence and secrecy are, therefore, desirable if only in self-defence, though there are other reasons; but humility is indispensable. in the public processions of the lesser mysteries--for the public were permitted at certain festivals to participate to a small extent in some of the more exoteric knowledge--the sacred emblems and eucharistic vessels used in the rites were carried with great reverence upon the back of an ass. with the same intention, it is said that one of the great greek philosophers always had an ass by his side in his lecture-room when instructing his students. the explanation is given in the words of one of the old authorities upon initiation as follows" there is no creature so able to receive divinity as an ass, into whom if ye b

igion of a given period. regeneration as a science has long been, and still is, entirely outside the purview of orthodox religion. the christian master's affirmation" ye must be born again" is regarded as but a pious counsel towards an indefinite improvement of conduct and character, not as a reference to a drastic scientific revolution and reformation of the individual in the way contemplated by the rites of initiation prescribed in the mysteries. popular religion may indeed produce" good" men, as the world's standard of goodness goes. it does not and cannot produce divinized men endued with the qualities of mastership, for it is ignorant of the traditional wisdom and methods by which that end is to be attained. that wisdom and those traditional methods of the mysteries have, however, nev

MICHAEL FORD WITCHMOON

emon should not be let linger, nor any communication be granted due to the lying and false nature of the essence. choronzon seizes upon every point of the self which is confused, in conflict, sick or twisted. it can take and build upon any form of hate, self-pity, depression and madness. this is why the sorcerer who takes this path must be well disciplined and of a sound mind. the significance of the rites of da'ath is that having entered the reverse side of the tree of life, and passed through the da'athian gates, a plethora of psychic and hidden knowledge becomes available. da ath is a conjunction and child of the qabalistic zones of chokmah (wisdom) and binah (understanding. as israel regardie pointed out in the golden dawn (llewellyn 1971: but fundamentally it is the ascent of the drag

rits to each rib bone by engraving with a sharp tool the sigil, using your own blood to bind it and a goetic ritual of evocation. the evocation dagger is different in several aspects from the anthame, which is the primary tool of the witch. the evocation dagger is used in rituals which involve the creation, conjuration, binding or banishing of demonic forces. one would use the evocation dagger in the rites of creating ngangas, fetishes, spirit pots, necromancy, vampiric servitor creations and some goetic workings. the evocation dagger should resemble the nature of the rites of which you are working, for instance a jagged, cruel looking blade. you witch name should be inscribed in theban on the handle if able and the knife should undertake the same consecration ritual that the anthame will

s a black demonic goddess, kali stands atop her husband, shiva, holding in her hands blades dripping with blood, and upon her neck a necklace of human skulls. kali is black because all that transpires returns to her, she is the abyss in it's feminine aspect. all time melts into this goddess. kali is also life giving, a nurturing and loving mother, granting ecstasy to those who would invoke her in the rites of tantra, through which the sexual combination of opposites set in motion the process of creation. the union of male and female with a magickal aim or focus presents an accessible window to the astral and dream plane. thus through oz being pan can desire become flesh. it is through the divine woman that the essence of magick and witchcraft is found. those seeking beyond this path will o

erful yet directionless. given this tendency the sorcerer with a strong will can channel and control such a daemon without falling prey. qlippothic spirits are generally not 'earth-bound' per se but operate between the lines of the outer or astral world. once they are evoked however, and given a vessel such as a consecrated bottle or sigil, then they remain earth-bound until banished or absorbed. the rites of vampirism call for their evocation and ultimate absorption for individual power and insight into the daemonic or cthonic realm -qlippothic elementals become dangerous if consecrated and left to their own devices by not being assigned one particular task or purpose and not banished and absorbed. they will grow in their essence by feeding from the binder until they either find another h

evant to your day side self. this can be most helpful in your search for self preservation in such situations as work, social relations, etc. 125 125 chapter five -rites of choronzon- the vampyric arts purpose and meaning the following rites and path workings deliver the soul into dire peril. choronzon (1) is represented as many things, being a vampire spirit as well as the guardian of the abyss. the rites of choronzon grant the sorcerer who can traverse such paths a burning sphere of individual power, which may be used in such a way as to create and maintain a state of personal balance. however, these are by no means pointless "black" magick rites, they define a moral code, that contains the black and the white in integrated form. black is represented as hidden, of the shadow, secret and

unnel wherein the beast is awakened is the same as that wherein the angel sings, the union is ineffable in its dual aspect of control and panic. pan lurks in every line of the song, in the elysian fields where the breath of our spirit moves the grass. possibility is the exact purpose of life and discovery, the true will speaks fluently in whispered, echoed tones to those who listen. in performing the rites of choronzon, the individual will face a plethora of night ghasts, ghouls and negative spirits, to which will must speak if it is to carry thee through. there is a language peculiar to such demons, which the aspiring mind and will must understand. every voice has a hidden, reversed aspect which defines it in terms of implicit possibilities. one should listen to such voices carefully. not

MICHAEL W FORD THE VAMPIRE GATE

nted around the cult of daeva-yasna, the persian demon-sorcery of yatuk dinoih.contains the rituals of dream, ritual and astral vampirism as an initiatory tool, other cabalistic workings presenting the qlippoth and the tree of da ath or hidden wisdom. contains the grimoire based on ancient egyptian vampirism, liber aapep, luciferian magick practice,the chaos cult workings of choronzon as vampire, the rites of hecate, the infernal and luciferian sabbat, and the foundations of satanic practice in magick. containing in this massive grimoire is also a study of the order of nine angles from a luciferian perspective, centered around their forbidden workings including the appearance of lilith-babalon as baphomet, the mistress of blood. 93 luciferian goetia a book of howling by michael w. ford pri

MORALS AND DOGMA

m. the key to their true meaning is not undiscoverable. the perfect and eternal distinction of the two primitive terms of the creative syllogism, in order to attain to the demonstration of their harmony by the analogy of contraries, is the second grand principle of that occult philosophy veiled under the name"_kabalah" and indicated by all the sacred hieroglyphs of the ancient sanctuaries, and of the rites, so little understood by the mass of the initiates, of the ancient and modern free-masonry. the sohar declares that everything in the universe proceeds by the mystery of "the balance" that is, of equilibrium. of the sephiroth, or divine emanations, wisdom and understanding, severity and benignity, or justice and mercy, and victory and glory, constitute pairs. wisdom, or the intellectual

the mysteries, they must, not only originally, but for many ages, have continued pure; and the doctrines of natural religion and morals there taught, have been of the highest importance; because both the most virtuous as well as the most learned and philosophic of the ancients speak of them in the loftiest terms. that they ultimately became degraded from their high estate, and corrupted, we know. the rites of initiation became progressively more complicated. signs and tokens were invented by which the children of light could with facility make themselves known to each other. different degrees were invented, as the number of initiates enlarged, in order that there might be in the inner apartment of the temple a favored few, to whom alone the more valuable secrets were entrusted, and who cou

the realm of darkness. from these names, those of the murderers have perhaps been corrupted. in zuben-hak-rabi we may see the original of jubelum akirop; and in zuben-el-gubi, that of jubelo gibs: and time and ignorance may even have transmuted the words es chamali into one as little like them as gravelot. isis, the moon personified, sorrowing sought for her husband. nine or twelve fellow-crafts (the rites vary as to the number, in white aprons, were sent to search for khir-om, in the legend of the master's degree; or, in this rite, the nine knights elu. along the path that the moon travels are nine conspicuous stars, by which nautical men determine their longitude at sea--arietis, aldebaran, pollux, regulus, spica virginis, antares, altair, fomalhaut, and markab. these might well be said

y the letters: for its pronunciation as one word was said to make earth tremble, and even the angels of heaven to quake for fear. the word aum, says the ramayan, represents "the being of beings, one substance in three forms; without mode, without quality, without passion: immense, incomprehensible, infinite, indivisible, immutable, incorporeal, irresistible" an old passage in the purana says "all the rites ordained in the vedas, the sacrifices to the fire, and all other solemn purifications, shall pass away; but that which shall never pass away is the word a-o-o-m for it is the symbol of the lord of all things" herodotus says that the ancient pelasgi built no temples and worshipped no idols, and had a sacred name of deity, which it was not permissible to pronounce. the clarian oracle, whic

er, by teaching the intelligent laity the folly and absurdity of the creeds of the populace. they were therefore necessarily changed by the religious systems of the countries into which they were transplanted. in greece, they were the mysteries of ceres; in rome, of _bona dea, the good goddess; in gaul, the school of mars; in sicily, the academy of the sciences; among the hebrews, they partook of the rites and ceremonies of a religion which placed all the powers of government, and all the knowledge, in the hands of the priests and levites. the pagodas of india, the retreats of the magi of persia and chaldea, and the pyramids of egypt, were no longer the sources at which men drank in knowledge. each people, at all informed, had its mysteries. after a time the temples of greece and the schoo

ys van helmont "is shown through energy and efficaciousness of will. god, by the agency of an infinite will, created the universe, and the same sort of power in an inferior degree, limited more or less by external hindrances, exists in all spiritual beings" the higher we ascend in antiquity, the more does prayer take the form of incantation; and that form it still in a great degree retains, since the rites of public worship are generally considered not merely as an expression of trust or reverence, as real spiritual acts, the effect of which is looked for only within the mind of the worshipper, but as acts from which some direct outward result is anticipated, the attainment of some desired object, of health or wealth, of supernatural gifts for body or soul, of exemption from danger, or ven

an [illustration] xxxii. sublime prince of the royal secret [master of royal secret] the occult science of the ancient magi was concealed under the shadows of the ancient mysteries: it was imperfectly revealed or rather disfigured by the gnostics: it is guessed at under the obscurities that cover the pretended crimes of the templars; and it is found enveloped in enigmas that seem impenetrable, in the rites of the highest masonry. magism was the science of abraham and orpheus, of confucius and zoroaster. it was the dogmas of this science that were engraven on the tables of stone by hanoch and trismegistus. moses purified and re-_veiled_ them, for that is the meaning of the word _reveal. he covered them with a new veil, when he made of the holy kabalah the exclusive heritage of the people of

MOTTA MARCELO THE COMMENTARIES OF AL

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

ice that the whole story of oedipus is a veil of the mysteries of eleusis. serious students are referred to lxv, v. 34-40; vii, vii, 22-24; cccxxxiii, 26, and the commentary thereon by a.c. 21. setup my image in the east: thou shalt buy thee an image which i will show thee, especial, not unlike the one thou knowest. and it shall be suddenly easy for thee to do this. verses 2 1-30 seem to refer to the rites of public worship of ra hoor-khuit (nothing of the sort. the rites of worship shall always remain private. see the mass of the phoenix, liber xliv) the word "set" is curious is there here a reference to set the god? with regard to the old comment, i did indeed find an image of the kind implied. but there seems no special importance in this. i am inclined to see some deeper significance i

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ven to old age, and they both refused to make the sacrifice demanded of them. alcestis, page 83 however, who had secretly devoted herself to death for her husband, was seized with a mortal sickness, which kept pace with his rapid recovery. the devoted wife breathed her last in the arms of admetus, and he had just consigned her to the tomb, when heracles chanced to come to the palace. admetus held the rites of hospitality so sacred, that he at first kept silence with regard to his great bereavement; but as soon as his friend heard what had occurred, he bravely descended into the tomb, and when death came to claim his prey, he exerted his marvellous strength, and held him in his arms, until he promised to restore the beautiful and heroic queen to the bosom of her family. whilst pursuing the

id joyful tears and loving embraces, and assisted by her friends and kinsmen, iphigenia escaped with them from a country where she had spent so many unhappy days, and witnessed so many scenes of horror and anguish. the fugitives, having contrived to obtain the image of the taurian artemis, carried it with them to brauron in attica. this divinity was henceforth known as the brauronian artemis, and the rites which had rendered her worship so infamous in taurica were now introduced into greece, and human victims bled freely under the sacrificial knife, both in athens and sparta. the revolting practice of offering human sacrifices to her, was continued until the time of lycurgus, the great spartan lawgiver, who put an end to it by substituting in its place one, which was hardly less barbarous

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

denounced among the sorbonne's faculty of theology because of initiation practices they employed to make an apprentice into a journeyman. this exposure led to the targeting of other such practices among the hatters, tailors, and saddlers, and condemnation of these rites by verdict of the officiality of paris on may 30, 1648. confessors were ordered to see to it that their penitents atoned for all the rites in compagnnonage [journeyman rituals, to make public confession of their mysteries, and, most important, to renounce these mysteries. in order to escape prosecution by the archbishop of paris, the compagnnonages reunited within the enceinte of the temple, but the right of asythe templars and the parisian builders 117 lum was not granted them and they were driven out by an order of the te

history of the grand master of the templars. the long ironshod cane of the "children of master jacques" so dreadful to the "gavots* would be considered as a souvenir of the templars' terrible lance. others have compared it to the templar cross+ the companions of duty obligatorily professed the catholic faith. a confession of belief in the divinity of jesus christ was required to be accepted into the rites of master jacques or father soubise. it was the companions who gave particular honor to the ascension and the holy savior. the compagnons etrangers du devoir de liberte (the loups+ however, accepted into their ranks men of all nations and creeds. according to agricole perdiguier, in his book on compagnonnage, the compagnons passant [traveling journeyman] lived on the right bank of the se

with his peers, he tended to form a band apart. soon artists and artisans, masters and journeymen, had more and more difficulty understanding each other; a moat was slowly being dug between them. the disappointed, discouraged, and sometimes rebellious journeymen grouped together separately. this was the time when the modern form of the compagnonnage was born, retaining the signals of recognition, the rites, and the symbols passed down by tradition. their secrecy allowed the journeymen to protect the quality of their work and the identity of the worker. this was also the era when, finally, the brotherhoods, which had lost sight of their pious and charitable goals, degenerated into excess, causing alarm for both religious and civil authorities, who banned them in both france and germany. all

, between the craft and the sacred. this fact was of vital importance to the mason's craft because of the knowledge and skills it required and because its purpose touched on matters of primordial importance concerning life and human destiny. this profound and truly initiatory teaching of masonry appeared in the ritual for works and ceremonies that was practiced in the lodge and in the analysis of the rites and symbols it gave as means of instruction. the ritual for a long time there has been little at our disposal regarding the ritual in masonry. the reason for this is easy to grasp: rituals and instructional catechisms were not created to be written; their practice and transmission were purely oral. it was strictly forbidden to put them into writing, even as a memory aid. fortunately, res

have become two traditional rituals practiced during the time of transition from operative to speculative freemasonry. one took place in the lodge of apprentices (for general trade meetings, the other in the lodge of journeymen and masters (meetings concerning the intrinsic secrets of the craft. the private ritual of the masters only appeared later and the speculative or "accepted" masons divided the rites of masters, initiation, and practice into three differentiated rituals "accepted" masons the speculative character of operative masonry was transmitted and maintained but certainly softened since the time of the reformation with respect to the spiritual and traditional perception of its rites and symbols. it was reinvigorated though with certain adaptations when freemasonry began admitti

ted in 1717, operative masonry was for all intents and purposes finished. along with many contemporary authors, we can certainly deny the validity of the theory of a transition at least for england but not scotland. many believe that modern freemasonry has nothing in common with the craft of masonry and that the people who made up its membership after around 1690 had quite simply decided to adopt the rites of masons to make their meetings more interesting. it is plausible that this may well have been the case for the four lodges that formed the grand lodge of london. this line of reasoning, however, cannot escape the fact that in 1717 there were still a large number of lodges whose origin was incontestably operative. but wouldn't these lodges also have consisted exclusively of speculative

d to supply any proof. a number of the revelations made here are so obviously interpolations, such as the seven-degree hierarchy, that it casts a shadow on the veracity of his entire claim. so it is clear that another approach entirely is required to seek out the operative tradition, which is what we have attempted here. an approach that is based on the study of the authentic elements and some of the rites, symbols, and practices of this operative tradition should enable us to grasp and then renew these principles by reconnecting with the eternal truths that are their constituent elements. conclusion here, at the end of this study, one conclusion stands out regarding history. a lesson should also be drawn for contemporary freemasonry, which views itself as the heir to the masons of the pas

NECRONOMICON ALAZIF

rrible hastur on candlemas night, when sol is in aquarius and mercury in trine. supplicate great cthulhu only at hallowmas eve when the sun abides within the house of the scorpion and orion riseth. when all hallows falls within the cycle of the new moon the power shall be the strongest. conjure shub-niggurath when the beltane fires glow upon the hills and the sun is in the second house, repeating the rites of roodmas when ye black one appeareth. to raise up ye stones to form ye gate through which they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall mark ye direction of ye four winds as the

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ueen also of the immortals, the single manifestation of all gods and goddesses that are. holding the world together in the mysteries of eleusis in ancient greece, the great goddess formed the central focus of greek religion (see p. 29. these rituals, open only to the initiated, related to the myth of the grain goddess demeter, and her daughter persephone, the ineffable maiden. those who witnessed the rites were assured of a new birth in death. the mysteries were thought by the greeks to hold the entire human race together. such a belief illustrates the crucial importance of myth in holding the world together, just as the cosmic serpent coils securely around the earth in the fon creation story. australian aborginal stories about the dreamtime, such as the gunwinggu story of lumaluma (see pp

o have caused the persians to flee in terror from the athenians, in return for the athenians worshiping him and performing ceremonial rites. these later became the roman lupercalia, a festival dedicated to the fertility god faunus. half-goat pan s goat-form inspired the conventional depiction of the christian devil; some writers see the devil-worship of the european witchcult as a continuation of the rites of pan. pan and syrinx by fran ois boucher (1703 70) this painting shows pan, who has fallen in love with the beautiful nymph syrinx, pursuing her to the banks of the river ladon. as he reaches to embrace her, she calls on the river goddess to help her to escape. hermes, messenger of the gods hermes was pan s father. a son of zeus by maia, the eldest of the pleiades, he helped zeus to wo

n dry land, he acquired two wives and made his way west, taking with him the important religious rituals known as mareiin, ubar, and lorgun, as gifts to humanity. but lumaluma was greedy and abused his sacred role for whenever he saw delicious food, such as sweet wild honey, or succulent yams, he declared it mareiin, sacred, and thus only he could eat it. but at the same time he was demonstrating the rites, clapping together his special sticks and saying, it s good, all of it! he came to one place where people had set up camp and he could hear them cutting down trees. seeing their fires burning and their food prepared, he ran toward it and declared the meal sacred. he ate all the big pieces of food and left only the scraps for the people of the camp. this happened many times until, finally

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

has only here and there two or three isolated supreme powers which cannot be recognized by nor have relations of correspondence and amity with, those of the ancient and accepted scottish rite. xalbert pike, january c a, b i i e1 during the eighteenth and nineteenth centuries, degree fabricators created literally scores of masonic rites, most of which disappeared leaving little or no trace. of all the rites that survived, however, the most significant remains the ancient and accepted scottish rite. founded in b i a b in charleston, south carolina, it has become the largest and one of the most respected masonic rites in the world. because of its success numerous imitators have appeared, the most infamous being joseph cerneau s so-called supreme council. like the cerneau scottish rite, two ot

ckly condemned them as spurious and clandestine, small groups were occasionally revived in the united states until they were finally absorbed, beginning in the b j d as, by the grand college of rites of the united states of america. the grand college of rites, which does not to practice any of its rituals, remains the only regular masonic organization in the united states with authentic claims to the rites of memphis and misraim. albert pike s 1865 allocution early in his career albert pike paid little attention to either of these rites. his earliest comments reflect a type of sympathetic indifference, and reveal that he did not yet know how specious they actually were. by the b i g as, however, his study convinced him that both the rites of memphis and misraim peddled cheap wares which we

in his b j d g allocution to the grand college of rites, grand chancellor j.hugo tatsch stated, for the b j d g issue of collectanea i have selected the fine article of fellow william l. cummings, on the spurious rites of memphis and misraim, to which should be added the able translations, never before published in the united states, of extracts from the bulletin of the grand orient of france, on the rites of memphis and misraim, b i g c v h a.these were translated by our assistant redactor-general, fellow john black vrooman.3 for some unknown reason illustrious cummings s excellent but littleknown paper was never published in full. fortunately, however, illustrious arturo de hoyos, d d x, who serves as the grand archivist and chairman of the publications committee of the grand college of

memphis, is not permitted to add the number of his high degree of that rite to his name,nor to wear any jewel or decoration belonging to it. as to its work in the blue degrees, it in no respect materially differs from the old printed rituals of the scottish rite, of which, as well as the rite moderne, any one can buy as many as he pleases in paris. of course, the successors of those who invented the rites of mizraim and memphis have the right to work them.but all masons ought to be informed that they are mere shams, used only for the purpose of making money, by those who vend the degrees; communicating no useful information; as worthless as the tinsel and spangles of the circus; and most of the degrees being absolutely nothing but idle words and signs.and, whenever there is a legal counci

ery specially, their ninety masonic degrees; that their admission,upon these conditions, far from being a new step taken in the grand orient towards unity, would, on the contrary, be to remove it to a greater distance; has, in its session of b bth february, inst, unanimously determined to reject the request of these brethren,with permission to them to constitute themselves into a lodge, in one of the rites recognized by the grand orient, conforming to art. b a e et seq. of our statutes, and to establish their qualifications in that respect. i hasten, very dear brethren, to bring this decision to your notice, that you may be enabled to act definitively upon it. receive, very dear brethren, the assurance of my affectionate sentiments. the grand master adjunct of the order, charged ad interim

at anything which any one has shall be taken from him. let those who have acquired the right of classing themselves at any degree whatever of the masonic scale, retain their privilege. let us in everything respect acquired facts, where they infringe neither order, which is the good of all, nor liberty, which is the good of each. but that toleration which we ask for the degrees, we also demand for the rites. there were in france three recognized rites; there was a fourth, from the day when the grand orient permitted the volume j, c a a b b g b the spurious rites of memphis and misraim rite of memphis to work under its obedience.very well! we claim for each of these. four rites the same toleration, and we believe that the grand orient owes equal protection to each. what is asked of us is the

ely trace their origin. while in english-speaking countries, with one or two minor exceptions, the first three degrees of this rite are never practiced, the remaining degrees being conferred only upon those who have received the symbolic degrees in bodies regularly chartered by grand lodges, in some countries, notably the latin- american ones, it is almost the only masonic system known. origin of the rites of memphis and misraim this article treats of the history of these organizations rather than of their ritualistic and allegorical philosophies. for that reason there is no necessity of discussing the alleged origins of the bodies as set forth in their rituals and lectures. an oriental antiquity is claimed for them which is purely fabulous, and it is amusing to see the variations presente

and lodges frown upon spurious rites and degrees while the various state grand lodges admit that chapters of royal arch masons,councils of royal& select masters,commanderies of knights templar, and bodies of the ancient accepted scottish rite, working under the authority of regular grand bodies, are a part of legitimate masonry, they have quite generally taken the stand that such organizations as the rites ofmisraim and memphis have no legal status, and a number of them, by constitutional amendment or edict of the grand master, have forbidden members of their lodges in their jurisdiction to associate themselves in any way with such organizations. in b i i c, the grand lodge of massachusetts amended its constitution (section c f) to read as follows: any mason in this jurisdiction who shall

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

keter, i.e, from faith, delight, and will) therefore, of the israelites, who were already rectified of this [g-d told moses] esanctify me every firstborn f of theirs, but not the firstborn of the mixed multitude, who are not yet rectified and not yet worthy of this commandment. moses saw that if now, at the beginning of g-d fs giving of the commandments.this being the first of them after that of the rites and festival of passover.he would immediately tell them about this commandment, and the mixed multitude would hear the words gsanctify me every firstborn cof the israelites h (and not of the mixed multitude, they would throw off the yoke [of the commandments] and revert to their former [idolatrous] ways, seeing that they are of lower status [this is] especially so since [we must remember

from its existential entrapment in anti-spirituality and ascends back to its source, spiritualizing reality in the process. when all the sparks will have been liberated in this way, the world will have attained its maximal spiritual potential and mashiach will come. the prototypical example of this process is the sacrificial service in the holy temple. the temple is the microcosm of creation, and the rites performed within it are both symbolic of and actualizations of the wider divine service that mankind performs in the world at large. to wit: salt is a mineral, and through it the mineral kingdom was rectified. the wine and the oil [offered with the sacrifices] rectified the vegetable kingdom. the animals rectified the animal kingdom. the confession the animal fs owner recited over the an

ense spiritual energy is transmitted in a highly diluted form to the lower levels of creation. they bypass the intellect (abba and ima) altogether; the intellect plays no role in the creation of the emotions (z feir anpin. these four hairs and four white areas are manifestations of the four yuds in the milui of the name havayah whose numerical value is 72. 3 leviticus 16:4. this chapter describes the rites the high priest performs on yom kippur. the arizal on parashat tzav 435 the name havayah can be spelled out four different ways, as we mentioned previously (in our discussion of parashat terumah. when is spelled out such that its numerical value is 72, four yuds are used. this spelling out of the name is associated with the sefirah of chochmah [the numerical value of] each of these [four

n from elsewhere in the writings of the arizal. we now return to the original text we began with] now, when an [ordinary] priest performed the duty of glifting up the ashes h of the altar, he also had to wear a linen garment. the truth is that the priestly garments (other than those of the high priest) were all of linen, and all the priests wore these linen garments whenever they performed any of the rites in the temple. however, it is interesting to note that the fact that they were made of linen is not specifically mentioned when the commandment to prepare these garments is given (exodus 28, but it is mentioned here, with regard to the commandment of glifting up the ashes. h this would seem to indicate that the fact that the priestly garments were made of linen is somehow intrinsically c

f. these are the words of the zohar. the explanation is as follows: the gsupernal light h that has been closed off is the mentality of abba that is not revealed in z feir anpin. this is what causes tzara fat, i.e, the latching on of the powers of evil. this is why the sages state that gone who suffers from tzara fat is likened to a dead person. h8 as we have already explained in our discussion of the rites of mourning, death causes the mentality of abba to depart, as it is written, gthey die, and they are [left] without chochmah, h9 for gchochmah gives life to those who possess it. h10 when it is removed, there is death; when gthey die, h it is because of the lack of chochmah [to be continued c .translated and adapted from sefer halikutim and sha far hamitzvot 7 3:47a. 8 nedarim 64a. 9 job

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

f the path tau, the link between the first and second degrees, and also between the outer and the inner. this path of tau, dark and full of mystery, under the presidency of saturn and the tarot key of the universe <177> leads, as you have learned in the= grade, through the astral plane. therefore, in the ritual of the 32nd path, you were passed by the four kerubic stations, as a fore-shadowing of the rites of the cross, the full completion of the first order which you have now accomplished. having traversed the path of tau, the darkness of the astral plane and of the black pillar, stand firm in yesod, that the black pillar may become the white. hs. takes away tau affer leading phil. to heg. at altar. heg. rises but stands between phil. and the altar, so that phil. does not too clearly appr

leased from the cross of suffering. it is written, that he who humbleth himself shall be exalted. v. h. frater hodos chamelionis, remove from the aspirant the adeptus minor ritual chain of humility and the robe of mourning, and re-invest him with the crossed sashes. this is done. third know, then, 0 aspirant, that the mysteries of the rose and the cross have existed from time immemorial, and that the rites were practised, and the wisdom taught, in egypt, eleusis, samothrace, persia, chaldea and india, and in far more ancient lands. the story of the introduction of these mysteries into mediaeval europe has thus been handed down to us. in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in

n due course to participate in the light which is beyond it. it is in virtue of this connect <253> ing link, this bond of consanguinity, that i have assumed the things which are without in the temple of the stella matutina into the things which are within the company of the second order at this secret meeting held at the. equinox for the solemn purpose of proclaiming a new hierophant charged with the rites of the temple during the ensuing six months, being a part of the temporary period which intervenes between us and our rest. second let us work, therefore, my brethren and effect righteousness, because the night cometh. third wherein no man shall labour. chief (rises) fratres and sorores of the roseae rubeae et aureae crucis, by the power in me vested, i proceed to the installation and in

mental name by which you are known in the order and say after me: i, frater, in the name of the lord of the universe, and of that eternal and unchangeable unity which i seek in common with my brethren, do solemnly promise, that i will, to the utmost of my power, fulfill the high office which has been imposed upon me, and by me accepted freely, for the good of the whole order; that i will maintain the rites of the order and observe the duties of my position with conscientiousness and loving care, not alone towards the temple itself, but every individual member; that i will co-operate with the guardians of the temple; that i will execute the decree of the chiefs of the second order, acting with justice and without fear or favour in accordance with the dictates of my conscience. this i affirm

nce it cometh nor whither it goeth; and seeing also, that thus withdrawn, the soul by true direction must be brought to study of divine things, that it may offer the only clean oblation and acceptable sacrifice, which is love expressed towards god, man and the universe; now, therefore, i confess and testdy thereto, from my throne in this temple, and i promise, so far as in me lies, to lead you by the rites of this order, faithfully conserved, and exhibited with becoming reverence, that through such love and such sacrifice, you may be prepared in due time for the greater mysteries, the supreme and inward initiation. he sits down. the installation of the lesser officers is now proceeded with. cloaks and lumens are arranged at the foot of the dais, ready for the server to hand them to hieroph

ration for these symbols were sturdily formulated by the founders of the system. this ease of application is a major attraction to the users of the golden dawn system of magick. the energies that would have otherwise been necessary to make contact with spiritual powers could then be used toward creative application of the essences invoked. today, the task of the practitioner is to induce, through the rites and formulae, the trancendental spirit of the order into the re-created forms, thereby reincarnating the "soul of the mysteries" essentiarto the reflowering of the order. the study of magick leads one into harmony with nature and the universe at large. a major factor in the development of the neo-pagan movement was a growing concern with the environment and its abuse. magick in the form

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

nner. we should hold ourselves in the highest respect and consider that we are dethroned sovereigns who consent to existence in order to reconquer our crowns. we must be mild and considerate to all, but in social relations must never permit ourselves to be absorbed, and must withdraw from circles in which we cannot acquire some initiative. finally, we may and should fulfil the duties and practise the rites of the cultus to which we belong. now, of all forms of worship the most magical is that which most realizes the 16 the ritual of transcendental magic miraculous, which bases the most inconceivable mysteries upon the highest reasons, which has lights equivalent to its shadows, which popularizes miracles, and incarnates god in all mankind by faith. this religion has existed always in the w

lication of difficulties in magical work? i answer that in magic there is nothing arbitrary, because everything is ruled and predetermined by the one and universal dogma of hermes, that of analogy in the three worlds. each sign corresponds to an idea and to the special form of an idea; each act expresses a volition corresponding to a thought, and formulates the analogies of that thought and will. the rites are, therefore, prearranged by the science itself. an uninstructed person who is not acquainted with the threefold power is subject to its mysterious fascination; the sage understands it and makes it the instrument of his will. when the work is accomplished with exactitude and faith, it is never ineffectual. all magical instruments must be duplicated; there must be two swords, two wands

curiosity of those who would see in order that they may believe, and we reply to them in the same words as we replied to an eminent englishman who threatened us with his scepticism: gyou are perfectly within your right in refusing to believe: for our own part, it will not make us more discouraged or less convinced. h to those who may assure us that they have scrupulously and boldly fulfilled all the rites and that there has been no result, we would recommend that they should stay their hand, as it is possibly a warning of nature, who will not lend herself to them for these anomalous works; but if they persist in their curiosity, they have only to start afresh. the triad, being the foundation of magical doctrine must be necessarily observed in evocations; for it is the symbolical number of

fteenth chapter of this gritual h we shall describe the allegorical forms and strange cultus of this monstrous animal, which represented nature doomed to anathema but ransomed by the sign of light. the gnostic agapae and pagan priapic orgies which followed in its honour sufficiently revealed the moral consequence which the adepts drew from the exhibition. all this will be explained, together with the rites, decried and now regarded as fabulous, of the great sabbath and of black magic. within the grand circle of evocations a triangle was usually traced, and the side towards which the upper point should be directed was a matter for careful observation. if the spirit were supposed to be from heaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if

swift contact; the breath must be slowly drawn in and again breathed gently and warmly forth, repeating in a low voice, gsleep! h or gsee! h 42 chapter vii the septenary of talismans ceremonies, vestments, perfumes, characters and figures being, as we have stated, necessary to apply imagination to the education of the will, the success of magical works depends upon the faithful observation of all the rites, which are in no sense fantastic or arbitrary. they have been transmitted to us by antiquity and obtain permanently by the essential laws of analogical realization and of the correspondence which interbinds ideas and forms. having spent many years in consulting and comparing all the most authentic grimoires and magical rituals, we have succeeded, not without labour, in reconstituting the

nitent madeline de la palud went mad through kindred delusions, and were burned for persisting in affirming them. we must read the depositions of these diseased beings during their trial to understand the extent of the aberration possible to an afflicted imagination. but the sabbath was not always a dream; it did exist in reality; even now there are secret nocturnal assemblies for the practice of the rites of the old world, some of which have a religious and social object, while that of others is concerned with orgies and conjurations. from this two-fold point of view we propose to consider the true sabbath, that of luminous magic in the one case and that of darkness in the other. when christianity proscribed the public exercise of the ancient worships, the partisans of the latter were com

nd the vertigo of the assembly. the reports of some who had been present served as a type for all nightmares of hallucination, and from this chaos of impossible realities and demoniac dreams have issued the revolting and foolish histories of the sabbath which figure in magical processes and in the books of such writers as sprenger, delancre, delrio and bodin. 86 the ritual of transcendental magic the rites of the gnostic sabbath were imported into germany by an association which took the name of mopses. it replaced the kabalistic goat by the hermetic dog, and the candidates, male or female. for the order initiated women. were brought in with eyes bandaged. the same infernal noise was made about them which surrounded the name of sabbath with so many inexplicable rumours; they were asked whe

RUBY TABLET OF SET

l army of hippies descended on mexico after this work was published, to wasson's regret) before that, he had studied use of the fly agaric mushroom by siberian shamans. on the basis of various clues, he suggested that this mushroom was the real-world source of the divine "soma" elixir mentioned in a few of the hymns of the rg veda. later, he made the controversial suggestion that the neophytes at the rites of eleusis in ancient greece were given a weak infusion prepared from ergot-infected barley; not enough to poison, but enough to lend a mild hallucinatory effect to the theatrical experience. unlike john allegro1 who is regarded as a crank, wasson's work is for the most part treated respectfully by the academic community. a few of his books are listed in the bibliography at the end of th

ted into all the mysteries of byblus, and tyre, and sundry of the principal sacred institutions in divers other parts of syria, not undergoing these things out of superstition, as may be imagined; but out of love to knowledg, and a fear, lest any thing worthy to be known, which was preserved amongst them, in the miracles or mysteries of the gods, might escape him. withal, not being ignorant, that the rites of those places were deduced from the egyptian ceremonies, by means whereof he hoped to participate of the more sublime and divine mysteries in egypt, which he pursued with admiration, as his master thales had advised him. the sphinx: two rather intriguing points. first that mesopotamian initiatory priesthoods were thought to be corruptions or derivations of their egyptian counterparts

urage did not falter. you raised the black flame in your life, and it ignites you still. your brilliance is as a thousand stars. h gi am nepthys, and my flame honors you, master of the night. you sit in conference with ptah, the builder of your worlds. you toast the aeon with set, and embrace him as friend. timeless are the words you hear, and the glories see. h celebrant: garise beloved brother. the rites have been accomplished. h shadow: gi am ready to depart. let anubis appear. h invocation to anubis celebrant: hbehold anubis, the opener of the way. you hold the keys to the netherworld. your keen eye lets no one unworthy pass. know that this one of our brethren, adept rick furgeson carries the blue feather of maat. he enters upon the righteous man's path to be numbered among the xu. ope

rmation on the dark lord, it is efficacious to have some conception in mind before attempting contact. contacts: contacting other setians, satanists, or any magicians who walk the left hand path, will be useful in creating the proper emotional and mental atmosphere for invoking set. dream work: one useful method to facilitate contact is to contemplate the ritual before going to sleep, working out the rites mentally. often this will lead to interesting dreams. also it may help the magician to "wake up" in the dream state, as the magician realizes he or she has been working on this before going to sleep. tools: the tools should be collected and prepared carefully, with the dark lord in mind while searching for the right ones. it is important to create the appropriate magical link with each t

d the gates of the angles, and read from the third key of xem(1. when i came to the quotation from the "statement of belial" of the diabolicon, i read it aloud, though softly. upon reaching the end of the key, i gazed at my reflection in the mirror of remembrance, and focussed on knowing that "stranger which i call atmu, and that which is atmu-set-t" the tape ended, and i switched to stravinsky's the rites of spring. i found myself looking back on the working atop xemset of the north solstice xvi, during which i affirmed my desire and will to xem. i felt the need to extinguish my lone candle, and suddenly felt myself plunging through a maelstrom of color and sensation, as though passing through the dimensions. my glowing skull, which resides in the background, and whose reflection may be s

itself and in any blends. some materials in this category are also noted for being rich and warm, with a fragrance that seems to mellow as it lingers. vanilla and cinnamon are two good examples. the fragrance materials in this class have been prized for their use in preserving foods, disguising flavors or enhancing them, and for their intense stimulation when ingested. they have also found use in the rites of embalming and the preparations of burial places as well as gifts interred with the dead (the aspect of gifts for the dead is also true in the ancient uses of the other classes of aromas) it is difficult to work with some of these oils and those of the physically stimulating group that are very intense, as they overpower easily. when a person becomes accustomed to working with them, it

n order to prevent injury to anyone or anything. since menstrual blood is expelled by the body itself, there is no injury involved. it goes without saying that this must be donated. 3. if you are unsteady of hand you may wish to use a device such as a cake icer. 4. do not build a fire inside the sweat lodge. you run the risk of the blankets catching on fire and/or suffocating. 5. the sandpainting the rites of yuggoth the rites of yuggoth is a ritual of g.b.m. designed to facilitate objective awareness of creative principles of the deep self. through the use of consciousness altering atmospheres and a deliberate concentration of the will within the magician's magical chamber, the potential for setanically augmented consciousness is greatly improved. submerged creative facilities are amplifi

years later saw the second half of this working in a more powerful form. this current ritual is a documentation from that working. it is fully expected that the third working shall surpass the aforementioned rituals by utilization of the most advanced instrumentation and principles available. chamber atmosphere: culthulian neter-forms invoked during preliminaries to the techno-magical aspects of the rites of yuggoth dictate the vibrational and visual constitution of the chamber atmosphere. elemental synthesis is determined by objective magical tool employment, and the chamber is charged in accordance to first form principles. these neter-forms and their correlations will be explained later in this thesis. function of magical weapons (synthesizer applications to the law of the trapezoid: c

SATANGEL

fs in witchcraft and magick generally may also be observed in vodu, macumba, the sorceries of malysia, in the secrets of the princes of little egypt, in the observances of the bonesmen, horse whisperers and blacksmiths, the toad witches, in the satanic cults of russia and teutonia, the luciferian traditions, brujeria, stregeria, rosicrucianism, the golden dawn, thelema, and (according to some) in the rites and observances of freemasonry, as it may be seen in what might be patronisingly called folk magic across europe. this same syncretism is evident in the classical grimoire in the rites, signs, seals; even in the names of the angels and devils themselves. here we find numerous survivals of assyrian, babylonian, hebrew, greek, roman, egyptian, norse and celtic gods, yet given new existence

all grimoire in the west, the bible. like the wand or sword, the powers of the grimoire were applied with conviction. consider that in the above confession of jubertus of bavaria, three devils appeared..when he who spoke opened this book. it is not merely the formulae, names, signs and prayers, or the astrological charts and recipes for spells and potions that provide the value of such a work. in the rites of black magick, the grimoire were understood to be inhabited in themselves by devils. the actual grimoire were often considered to be teachers; spirits capable of creating change or imparting knowledge like any of the devils described in the binding rituals they contain, or any mentor a student might otherwise learn from. if a grimoire let a sorcerer down, they would not simply blame th

ured in red. procures love, makes women barren. zimimay, ziminair (goetia. demon king of the north. zomelak) a name employed to designate the horned one of the witches, together with its counterpart azarak. it made its way through major fuller s article the black arts (form, where it is given as a name for the devil, to become included in the gardnerian charge of wicca. chapter four; black magick the rites and rituals detailed within the classical grimoire of antiquity follow similar essential formulae, being that which is held in common amongst spiritist witchcraft generally. details in common include the casting of the circle, both as protection for the summoner and also as a kind of preparation for consciousness shifting. there are the usual sacrifices and supplications, as were perform

grimoire) the satanic affirmation i denie god, and all religion. i curse, blaspheme, and provoke god with all despite. i give my faith to the devil, and my worship and offer sacrifice to him. i do solemnelie vow and promise all my progenie unto the devil. i swear to the devil to bring as many into his societie as i can. i will always swear by the name of the devil (discoverie of witchcraft, 1584) the rites of sacrifice in many operations it is necessary to make some sort of sacrifice unto the demons, and in various ways. sometimes white animals are sacrificed to the good spirits and black to the evil. such sacrifices consist of the blood and sometimes of the flesh. they who sacrifice animals, of whatsoever kind they be, should select those which are virgin, as being more agreeable unto the

speedily appear. when he comes, quench the fire, and make sweet perfumes. shew him the pentacle on your vestment and then say; behold thy confusion, if thou be disobedient to man or beast. the magician then puts the necessary questions and demands to the spirit (sloane ms. british museum) license to depart depart, i say, and be thou ready and willing to come whensoever exorcised, and conjured by the rites of black magic. i now conjure thee to withdraw, peaceably and quietly, and may the peace of god continue for ever between thee and me. amen (sloane ms. british museum) prayer to dismiss a spirit o omnipotent god, who has created all things for thy service and the convenience of men, we return thee most humble thanks for the benefits which, in thy great bounty, thou hast allowed us to exp

SATANIC RITUALS

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

preciative awareness, for if one can pull aside the curtain of fear and enter the kingdom of shadows, the eyes will soon become accustomed and many strange and wonderful truths will be seen. if one is truly good inside he can call the names of the gods of the abyss with freedom from guilt and immunity from harm. the resultant feeling will be most gratifying. but there is no turning back. here are the rites of lucifer. for those who dare remove their mantles of self-righteousness. anton szandor lavey the church of satan 25 december vi anno satanas concerning the rituals fantasy plays an important part in any religious curriculum, for the subjective mind is less discriminating about the quality of its food than it is about the taste. the religious rites of satanism differ from those of other

ghteousness. anton szandor lavey the church of satan 25 december vi anno satanas concerning the rituals fantasy plays an important part in any religious curriculum, for the subjective mind is less discriminating about the quality of its food than it is about the taste. the religious rites of satanism differ from those of other faiths in that fantasy is not employed to control the practitioners of the rites. the ingredients of satanic ritual are not designed to hold the celebrant in thrall, but rather to serve his goals. thus, fantasy is utilized as a magic weapon by the individual rather than by the system. this is not meant to imply that there are not, nor there will not exist, those who will claim dedication to satanism as an identity while continuing to be manipulated unknowingly from w

ances of attainment through the use of ritual-or ceremonial-magic. satanic ritual is a blend of gnostic, cabbalistic, hermetic, and masonic elements, incorporating nomenclature and vibratory words of power from virtually every mythos. though the rituals in this book are representative of different nations, it will be easy to perceive a basic undercurrent through the cultural variants. two each of the rites are french and german, their preponderance accountable to the rich wealth of satanic drama and liturgy produced by those countries. the british, although enamored of ghosts, hauntings, pixies, witches, and murder mysteries, have drawn most of dieir satanic repertoire from european sources. perhaps this is because a european catholic who wanted to rebel became a satanist: an englishman wh

average briton can boast of "enlightenment" from the pens of three of their writers: montague summers, dennis wheatley and rollo ahmed. the notable british exceptions to what historian elliot rose terms die "anti-sadducee" school of literary probing into satanism, are that author's bold work, a razor for a goat; and henry t. f. rhodes' comprehensive study, the satanic mass. approximately half of the rites contained in this volume can be performed by four or less persons, thereby eliminating problems or failures which can arise if quantity takes precedence over quality in the selection of dramatis personae. where group solidarity and singleness of purpose exists, ceremonies such as das tierdrama, homage to tchort and the call to cthulhu, can be celebrated effectively by a larger number of

e can be performed by four or less persons, thereby eliminating problems or failures which can arise if quantity takes precedence over quality in the selection of dramatis personae. where group solidarity and singleness of purpose exists, ceremonies such as das tierdrama, homage to tchort and the call to cthulhu, can be celebrated effectively by a larger number of participants. for the most part, the rites should be begun and ended with the procedures standard to satanic liturgy. these are presented in detail in the satanic bible, and are indicated wherever the term standard sequence, or customary manner (or die equivalent, appears in the present text. accouterments necessary to all rites, as well as the enochian calls, are likewise given in the bible. as to the pronunciation of the names

have been written to meet existing conditions and requirements. because a workable format depends on fairly recent standards of language, readily-understandable rubrics and emotion- producing litany cannot be set down without a certain degree of "satanic license" there are virtually no satanic rites over one hundred years old that elicit sufficient emotional response from today's practitioner, if the rites are presented in their original form. when the rites were initially conceived, they were amply provocative to the wizards who practiced them, of course. in short, one no longer reads a victorian romance for sexual titillation. no single element of a magical rite is quite as important as the words which ate spoken, and unless the litany of a ritual is stimulating to the speaker, silence i

to-satan black mass. she provided much substance for their anti-heretic propaganda machine. lavoisin put the black mass on the map, so to speak, and so succeeded in working some very real magic-magic far more potent than the spells she concocted for her clients. she gave people an idea. those who leaned to the ideas expressed by lavoisin's rites needed little encouragement to attempt to duplicate the rites. for those persons the black mass provided a setting for various degrees of perversity, ranging from harmless and/or productive psychodrama to actual heinous acts that would substantiate the chroniclers' wildest fantasies. depending on individual predilection, those who received inspiration from the likes of lavoisin could either effect a therapeutically valid form of rebellion, or fill

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

and who came to be associated with the hebraic scape-goat came to be one of the satanism- an examination of satanic black magic side 3 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library central aspects of the black mass. the orgy was also then included, something that was most likely derived from the rites of the bacchanalia or dionysiac cults of ancient rome and greece, of which shall be spoken presently. in his book the black arts (pan books ltd. 1967, richard cavendish outlines the proceedings of the witches sabbath. commencing with the witches paying homage to the devil. the witches would light a fire whilst the devil was seated upon a throne in the form of either a goat, representing

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ticular way. certain practices, however, have developed to allow people to worship together and share a common experience. if not regularly attending a temple or observing at a shrine, buddhists can still honor the buddha s teachings in their daily lives by following the eightfold path. daily meditation is also a usual practice for devout buddhists. rites at birth buddhism is closely connected to the rites of passage of birth, marriage, and death. in some countries, including malaysia, there are certain rites that can be performed when a woman is about to give birth. usually the husband will recite certain sutras and prayers, including the angulimala paritta, named after the buddhist saint, angulimala, who took special care of women in childbirth. this prayer states, sister, since i was bo

vers the right to use weapons even in selfdefense. southern baptist convention and the american baptist convention are two north american branches of anabaptists. another major division within protestantism came from england. there, king henry viii (1491 1547) broke from rome in 1534 over the pope s refusal to grant him a divorce. the anglican church, or the church of england, maintaining many of the rites of the catholic church, was formed as a result. anglicanism gave rise in north america to the episcopal church. reaction against the authority of the anglican church led to the multiplication of protestant sects in england. puritanism was a sect that grew out of the anglican movement. the puritans wanted to further purify the religion from any of the practices associated with the roman c

hrough three different levels, or degrees. when a person reaches the third degree, he has complete knowledge of the tradition and may break away, or hive, to form his own coven. the ideal number for a coven is considered to be thirteen. wicca is a religion of initiation. that is, membership is not purely voluntary, but involves an initiation rite. a coven must find students serious about learning the rites in order for them to be accepted. some witches, however, prefer to practice wicca 142 world religions: biographies gerald brousseau gardner on their own and are called solitaries. not all wiccans practice witchcraft. some merely believe in the nature elements of the religion. wiccans worship the goddess and may also worship the god, according to gardner s teachings, and celebrate sabbats

ur precious planet. in wiccan thought, the deities didn t exist before our spiritual ancestor s acknowledgement of them. however, the energies behind them did; they created us. early worshippers recognized these forces as the goddess and god, personifying them in an attempt to understand them. the old ones didn t die when the ancient pagan religions fell to upstart christianity in europe. most of the rites vanished, but they weren t the only effective ones. wicca is alive and well and the deities respond to our calls and invocations. when envisioning the goddess and god, many of the wicca see them as well-known deities from ancient religions. diana, pan, isis, hermes, hina, tammuz, hecate, ishtar, cerridwen, thoth, tara, aradia, artemis, pele, apollo, kanaloa, bridget, helios, bran, lugh

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

mpanion was growing a little out of temper. and he who wishes to catch a rosicrucian, must take care not to disturb the waters. i thought it better, therefore, to turn the conversation "revenons a nos moutons" said i "you promised to enlighten my ignorance as to the rosicrucians "well" quoth he, rather sternly "but for what purpose? perhaps you desire only to enter the temple in order to ridicule the rites "what do you take me for! surely, were i so inclined, the fate of the abbe de villars is a sufficient warning to all men not to treat idly of the realms of the salamander and the sylph. everybody knows how mysteriously that ingenious personage was deprived of his life, in revenge for the witty mockeries of his 'comte de gabalis "salamander and sylph! i see that you fall into the vulgar e

not forget your countenance; yet i task in vain my recollections of the past "i will assist you. recall the time when, led by curiosity, or perhaps the nobler desire of knowledge, you sought initiation into the mysterious order of martines de pasqualis (it is so recorded of cazotte. of martines de pasqualis little is known; even the country to which he belonged is matter of conjecture. equally so the rites, ceremonies, and nature of the cabalistic order he established. st. martin was a disciple of the school, and that, at least, is in its favour; for in spite of his mysticism, no man more beneficent, generous, pure, and virtuous than st. martin adorned the last century. above all, no man more distinguished himself from the herd of sceptical philosophers by the gallantry and fervour with wh

rus has recorded, the judgment of the dead by the living (diod, lib. i: when the corpse, duly embalmed, is placed by the margin of the acherusian lake; and before it may be consigned to the bark which is to bear it across the waters to its final resting-place, it is permitted to the appointed judges to hear all accusations of the past life of the deceased, and, if proved, to deprive the corpse of the rites of sepulture. unconsciously to himself, it was mejnour's description of this custom, which he had illustrated by several anecdotes not to be found in books, that now suggested the design to the artist, and gave it reality and force. he supposed a powerful and guilty king whom in life scarce a whisper had dared to arraign, but against whom, now the breath was gone, came the slave from his

SORCERIES OF ZOS

on of painting as 'hand don colour photography of concret irrationality. sensation is essentially irrational, and its delineation in graphic form('hand done colour photography) i sidentical with spare's method of 'visualized sensation. these magicians utilized human embodiments of power (shakti) which appearedusually- in feminine form. each book that crowley produced had its corresponding shakti. the rites of eleusis (1910) were powered, largely, by leila waddell. book four, parts i& ii (1913) came through soror virakam (mary d'este. liber aleph- the book of wisdom or folly (1918- was inspired by soror hilarion (jane foster. his great work, magick in theory and practice, was written mainly in 1920 in cefalu, where alostrael (leah hirsig) supplied the magical impetus; and so on, up to the n

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

i in the form of a cross. this universal soul is the logos, and if the logos is to become flesh it must be through the repetition in fleshly existence of the macrocosmic events, being nailed to the cross and rising to new life. the profoundest idea in christianity had long before been sketched out, in spiritual terms, by the ancient cosmogonies. the cosmogony was experienced anew by the mystai in the rites of initiation. but the one who was the word made flesh had to go through it in historical actuality, so that it should have meaning for all humanity. the content of the archaic mysteriosophy emerged, through christianity, to become a historical event; and in this sense christianity is not only the fulfillment of the hopes expressed by the prophets of jewish tradition, but also of what ha

ysteries, whether in the legends of their heroes (such as herakles or theseus, or in the symbolic enactments, for example, in the creation festival at new year in ancient babylon. there the initiate-king died and entered the dark interior of the worldmountain, but later returned and ascended the ziggurat, or pyramid with its seven levels, and received cosmic symbols of power. he was identified in the rites with the creator-god marduk, who had also died before defeating the powers of chaos and ascending to his father, the wisdom-god ea, in heaven. on the festival, see henri frankfort, kingship and the gods: a study of ancient near eastern religion as the integration of society and nature (university of chicago, chicago, 1978, ch. 22. the wonderful epic recited on the occasion by the priests

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

of people who follow a philosophy known as "illuminism" or "enlightenment. the illuminati were named several hundred years ago, but trace their roots and history to the ancient mystery religions of egypt, ancient babylon, and even mesopotamia. out of these ancient religions, which were practiced secretly over hundreds and hundreds of years, there arose esoteric groups which continued to practice the rites, traditions, and enculturation brought in from the original groups "over the centuries, these groups practiced openly in some countries, and covertly in countries where christianity or other religions opposed their practices. some of the groups which came out of these ancient roots included the order of the knights templar, rosicrucian's, baphetomism, and druidic cults. these groups were

TECHNICIANS GUIDE TO THE LEFT HAND PATH

e aspects such as the rational/intellectual, the emotional self etc..react to the will in recognizable manners (if one observes themself. resistance then, teaches the initiatory psychological construct certain types of knowledge and information that are useful in guiding the will through the affirmation or negation of the object and the path towards its actualization. chapter 10 ritualization and the rites functionally, we can describe the purpose of ritualization- as related to the specific purposes outlined within this book- as a creation of a synthetic environment whose purpose is to defeat a specific type of resistance relative to the purposes of the ritual. the corolary to this is that a properly designed ritual should also make very clear the form that this resistance takes. let us m

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

t be revealed to the profane, lewd, and unworthy."10 how does it feel, dear reader, to realize that the wicked men of the illuminati and of the lodge and other secret societies consider you, me, and everyone outside their own special preserve, as "profane, lewd, and unworthy" symbols as secrets to maintain their rotten and corrupt body of secrets, the illuminati leaders and groups employ symbols. the rites, ceremonies, hand signs, and grips of the illuminists are based on the science and art of symbolism. it is said that symbolism began as recorded in the bible's book of genesis when god put a "mark" or sign on cain who had slain his brother, abel. throughout human history, marks, signs, pictures, and hieroglyphs came to be used to convey words, ideas, concepts, and secrets "by symbols" wr

ia, states "churchill was an adept of the occult, having been inducted into the druids in 1908, and having pledged the occult oaths required of those who have entered into the world of freemasonry."6 monteith's sobering statements are backed up by miranda j. green's the world of the druids and by john daniel's scarlet and the beast, two excellent resource books.7 rites of the druid witchcraft sea the rites and ceremonies of the druid witchcraft sect which has chapters both in great britain and in the united states are remarkably similar to those of freemasonry. they hearken back to the ancient mystery religions. 520 codex magica the burning man in the wicker cage some scholars are convinced that human sacrifice was practiced by the druids. julius caesar, roman general who conquered britain

THE BOOK OF PLEASURE

of chaos and of order may be found in the art and writings of austin osman spare. zos vel thanatos, his name within the witch cult according to kenneth grant presents the significance spare had on formulating a modern approach to magic and dream control. within the book of pleasure you will find methods of achieving contact with your holy guardian angel/luciferian angel which may further empower the rites of azal ucel and ritual of the adversary by michael w. ford. i have included the introduction by kenneth grant from the 93 publishing edition of the book of pleasure. this grimoire is a powerful tool to illuminate the torch of the witches sabbat. for many years have i entered the gates of the opposer to drink from the graal of the devil, the very cup of ensorcelled venom few may taste. s

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r practices. since only devotees could know the truths of their faith, adherents were required to maintain the strictest silence regarding their rites and rituals. the term mysteries or mystery religion is applied to these beliefs. the word mystery comes from the greek word myein, to close, referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through com

viduals who sought to approach death on their own terms formed secret societies and cults which are known by the general name of mysteries, which comes from the greek myein, to close, referring to the need of the mystes, the initi- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 31 ate, to close the eyes and the lips and to keep secret the rites of the cult. all of the early mysteries and mystical traditions appear to center around a kind of mystery play or ritual reenactment of the life of such gods as osiris, dionysus, and demeter, divinities most often associated with the underworld, the realm of the dead, the powers of darkness, and the process of rebirth. because of the importance of the regenerative process, the rites of t

e after death, but that they would eventually leave hades to be born again in another life experience. m delving deeper cotterell, arthur, ed. encyclopedia of world mythology. london: dempsey parr, 1999. ferm, vergilius, ed. ancient religions. new york: the philosophical library, 1950. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 32 afterlife mysteries the rites of dionysus often featured animal sacrifice. this was meant to symbolize the incarnation, death, and resurrection of the divinity. fox, robin lane. pagans and christians. new york: alfred a. knopf, 1989. gordon, stuart. the encyclopedia of myths and legends. london: headline book publishing, 1994. walker, barbara g. the woman s encyclopedia of myths and secrets. san francisco, harper& ro

tiates, they would experience a new spiritual rebirth. this divine union with dionysus marked the beginning of a new life for the initiates, who, thereafter, regarded themselves as superior beings. and since dionysus was the lord of death, as well as the lord of life, the initiates believed that their union with him would continue even after death, and that immortality was now within their grasp. the rites of dionysus were conducted on a much lower level than those of eleusis, and often featured the sacrifice of an animal usually a goat that was torn to pieces by the initiates, whose savagery was meant to symbolize the incarnation, death, and resurrection of the divinity. although the cult was not looked upon with high regard by the sages and philosophers of the day, amulets and tablets wi

o protect the soul from the dangers of the underworld. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. ferm, vergilious ed. ancient religions. new york: philosophical library, 1950. eleusinian mysteries the sacred eleusinian mysteries of the greeks date back to the fifth century b.c.e. and were the most popular and influential of the cults. the rites took place in the city of eleusis, a small community 14 miles west of athens, but it was the ruler of athens, together with a specially selected committee, who was in charge of the general management of the annual event. although the dionysian and orphic rites could be celebrated at any time, the eleusinian rites were held at a fixed time in the early fall after the seeds had been entrus

ts, who solemnly warned all those who did not consider themselves worthy of initiation to leave at once. women and even slaves were permitted to join the mysteries of eleusis, providing that they were either greeks or romans, but it was required that all those wishing to be considered as initiates had first undergone the lesser mysteries held in agrae, a suburb of athens, six months before. after the rites of purification had been observed, the initiates bathed in the sea and were sprinkled with the blood of pigs as they emerged. a sacrifice was offered to the gods, and a procession began the journey to eleusis, where, upon the arrival of the priests and the initiates, a midnight feast was celebrated and the new members of the cult were made one with the gods and goddesses by partaking of

ings about a time of blight and starvation that threatens to extinguish both humans and the gods, zeus recalls persephone from hades. filled with joy at the reunion with her daughter, demeter once again allows the earth to bear fruit. persephone, however, will now divide the days of each year between her husband, hades, in the underworld, and her mother, ensuring a bountiful harvest. essentially, the rites imitated the agricultural cycles of planting the seed, nurturing its growth, and harvesting the grain, which, on the symbolical level, represented the birth of the soul, its journey through life, and its death. as the seed of the harvest is planted again and the agricultural cycle is perpetuated, so is the soul harvested by the gods to be resurrected. membership in the mysteries of eleus

pened to her during that period, but making mysterious allusions to spiritual retreats in tibet or in the himalayas. in 1847, shortly after she had escaped from her husband, she fled to egypt, where she said that she became adept in the art of snake-charming and was initiated in the secrets of oriental magic by a coptic magician. in 1851, according to her account, she was in new orleans, studying the rites and mysteries of voodoo. she traveled to paris in 1858 and was introduced to the internationally famous medium daniel dunglas home (1833 1886) and was so impressed by his paranormal abilities that she became a spiritualist. when blavatsky, in turn, sought to impress him with her own mediumistic talents, home ignored her and informed her that she was a cheat. in 1858 she returned to russi

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r practices. since only devotees could know the truths of their faith, adherents were required to maintain the strictest silence regarding their rites and rituals. the term mysteries or mystery religion is applied to these beliefs. the word mystery comes from the greek word myein, to close, referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through com

and canadian inns and their ghosts. nashville, tenn: rutledge hill press, 1995. murray, earl. ghosts of the old west. new york: tor books, 1994. maurice, the son of m. and mme. de x. terrible screams sounded outside his room, and the violence of the successive blows on his door shook every window on the floor. on the night of january 26, the parish priest arrived with the intention of conducting the rites of exorcism. he had also arranged for a novena of masses to be said at lourdes that would coincide with his performance of the ancient ritual of putting a spirit to rest. the priest s arrival was greeted by a long, drawn-out cry and what sounded like a stampede of hoofed creatures running from the first floor passage. there came a noise similar to that of heavy boxes being moved, and the

aid at lourdes that would coincide with his performance of the ancient ritual of putting a spirit to rest. the priest s arrival was greeted by a long, drawn-out cry and what sounded like a stampede of hoofed creatures running from the first floor passage. there came a noise similar to that of heavy boxes being moved, and the door to maurice s room began to shake as if something demanded entrance. the rites of exorcism reached their climax at 11:15 on the night of january 29. from the stairway came a piercing cry, like that of a beast that had been dealt its deathblow. a flurry of rappings began to rain on the door of the green room. at 12:55, the startled inhabitants of calvados castle heard the voice of a man in the first-floor passage. m. de x. recorded in his journal that it seemed to c

er vision or dream for christians and jews is the one received by jacob at bethel when he perceived angels descending and ascending a ladder and giving assurance to him that he would be the chosen vessel to extend the jewish people into a great nation (genesis 28:11 19. since that seminal experience, dreams or visions of ladders have been associated with communication with a higher source or with the rites of passage. numbers one of the most widespread of superstitious beliefs is that the number 13 is unlucky. so pervasive is this notion that many hotels and office buildings in europe and the united states do not have a room number 13. in scandinavian mythology there were 12 aesir or gods living in relative harmony until the god loki came among them, making the 13th. loki was cruel and evi

avoid having only 13 people at dinner party. death or resurrection of jesus. christian tradition borrowed the symbols of a rabbit and colored eggs for children to hunt on easter morning from an even older religious tradition in northern europe that portrayed the rabbit as the escort of the fertility goddess eastre (easter. as christianity spread through europe, the adaptation and incorporation of the rites and symbols of eastre into the celebration of jesus resurrection transferred to the rabbit the dubious distinction of people attributing good fortune to the act of removing one of his hind legs and carry it on their person. sneezing many people believed that the soul was located inside the head, so they regarded the sneeze as a sign that the soul was giving them an omen, which some inter

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since only devotees could know the truths of their faith, adherents were required to maintain the strictest silence regarding their rites and rituals. the term gmysteries h or gmystery religion h is applied to these beliefs. the word gmystery h comes from the greek word myein, gto close, h referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through com

sonry centers around the building of the great temple of king solomon (tenth century b.c.e) and solomon fs securing the services of the most accomplished architect in the world, hiram abiff, who was said to have designed the magnificent temple according to the precepts of the great architect of the universe. although hiram is mentioned in biblical accounts as a master of the arts of construction, the rites of freemasonry extend beyond the bible and fashion a parallel myth, portraying hiram as a primary figure in the creation of the temple. according to masonic tradition, the ancient builders of solomon fs temple created the rites still practiced in modern lodges, with the various degrees of initiation and their secret symbols and handshakes. while the free and accepted order of freemasons

ake pontchartrain and at her cottage, maison blanche. hundreds of the most prominent families in new orleans would be present at these public celebrations of voodoo, hoping to get a glimpse of marie laveau herself dancing with her large snake, zombi, draped over her shoulders. for the white onlookers, the music and the dance provided exciting entertainment. for marie laveau fs fellow worshippers, the rites were spiritual celebrations, and even zombi was an agent of great voodoo powers. on other occasions in private places, the high priestess celebrated the authentic rites of voodoo for her devoted congregation, far from the critical eyes of the white establishment and clergy. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 67 tomb

trials for heresy and witchcraft that tormented the collective unconscious of the religiously minded. texts about witchcraft were published by christian scholars, and portrayed the craft as devil worship or demonic possession. then, in 1897, charles godfrey leland (1824.1903, an american who moved to england in 1870 to study gypsy love, published aradia: the gospel of the witches, which detailed the rites and beliefs of the old religion that centered upon diana, the goddess of the moon, and her daughter, aradia. although the book presented the sabbats, rituals, spells, charms, and practices of witchcraft from the viewpoint of its ancient practitioners, the book went largely unnoticed by either scholars or the general public. however, a little over 20 years later, dr. margaret alice murray

THE GOD OF THE WITCHES

er of an ancient religion called zoroastrianism whose principal belief is in a supreme dei a the god of the witchesmargaret alice murraythe god of the witchesmargaret alice murraythis page copyright 251 2001 blackmask online.http//www.blackmask.comforeword to the first edition267 introduction267 chapter i. the horned god267 chapter ii. the worshippers267 chapter iii. the priesthood267 chapter iv. the rites267 chapter v. religious and magical ceremonies267 chapter vi. the divine victim267 references267 foreword to the first editionthis book being intended for the general reader as well as for the student of anthropology the authority foreach statement is not always given in the text. for the benefit of those who wish to pursue the study furtherthere is a bibliography for each chapter at the

eld, co. sussex, chaplain, alias frere tuk,for not appearing before the king to answer richard wakehurst touching a plea of trespass"[48]the continuity of the pagan religion through the medieval period cannot be gainsaid when it is foundsurviving to the present day. i quote from an article by the rev. john raymond crosby, d.d, d.c.l, ph.d.,in the living church for march 2, 1929, which states that the rites are still to be found in pennsylvania andare practised by people who have been in america for five generations. the witch "lives alone, with thetraditional black cat, in a small house filled with herbs, charms and the implements of her profession. hercompatriots have a firm conviction that she, together with her ancestors for untold generations, entered into adefinite compact with the de

england and scotland to designate a band of people of both sexes, who were always in close attendance ontheir god, who went to all the meetings, large or small, who performed the ceremonies either alone or incompany with the grandmaster, and who were conspicuous in the ritual. to them the god taught the prayersthey were to say, to them he gave his counsel and help in a special manner, and in all the rites and ceremoniesthey were near his person. in short, they were set apart to perform the duties and ceremonies alwaysassociated with priests and priestesses, and must be regarded as the priesthood of the horned god. it isprobably this body to which reginald scot[2] refers when he mentions that the witch went through threeadmission ceremonies. the first was when she accepted the devil's invi

as never usedexcept for working magic and then only for carrying out a curse.the domestic familiar came into such prominence during the trials of the essex witches in 1645-6, owing tothe sensational records of the two witch-finders, matthew hopkins and john stearne, that it has ever sincebeen regarded, though erroneously, as an essential part of the outfit of a witch.the broom. in connection with the rites, more particularly with the processional dance, the broom plays alarge part. to the modern reader the witch and her broom are so closely connected as to be almost one andthe same. modern pictures of witches show them flying through the air seated astride a broom, which is notthe usual household implement but a besom of birch-twigs or of heather such as is now used only bygardeners. in th

-caste are buried facedownwards to prevent the spirit from escaping, for a sweeper's ghost is regarded as extremely malevolent;this custom should be compared with the burial of a witch at the cross-roads with a stake through her heart,which was done to prevent the ghost from walking. in some places the sweepers carry a decorated broom inprocession at the festival of their god, lal-beg.chapter iv. the rites"serve the lord with gladness and come before his presence with a song."2424ps. c. 2the ceremonies of the cult are fully recorded in the trials of the "witches" in all parts of europe. theseceremonies comprise the rites of admission, sacred dances, feasts, and orgiastic rites, besides otherceremonies which to our minds are more purely religious, such as homage to the god, sacrifices, pray

the "witches" in all parts of europe. theseceremonies comprise the rites of admission, sacred dances, feasts, and orgiastic rites, besides otherceremonies which to our minds are more purely religious, such as homage to the god, sacrifices, prayers andthe like.admission ceremonies. in all organised religions there is some form of admission into the cult by which a the god of the witcheschapter iv. the rites36candidate can become a member. often there are two forms, the first when a young infant is received, theother when at puberty the candidate takes on himself the full membership. for an adult convert the twoceremonies are combined with the necessary modifications. in these respects the witch-religion, i.e. the cultof the horned god, conforms to the ordinary routine of all religions.the f

e profession of faith "thou art my god and i am thy slave".homage was then rendered to the god, and the novice was marked[13] on some part of the person so that hemight be known by others as a full member. the mark was either a scar or a tattoo. these ceremonies areparalleled in modern times among many races, the physical mark being often an essential part of the the god of the witcheschapter iv. the rites37proceedings. madame bourignon says,[14 "when a child offered to the devil by its parents, comes to the useof reason, the devil then demands its soul and makes it deny god and renounce its baptism, and all relatingto the faith, promising homage and fealty to the devil in manner of a marriage, and instead of a ring, thedevil gives them a mark with an iron awl in some part of the body. bod

ation as a pattern of what a pious and devout woman should be. at paisley annabilstuart[18] was fourteen when at her mother's instance she made the vows to the devil. in this connection itmay be noted that joan of arc was twelve years old when she first began to take an active part in her religion,and that much of her religious instruction came from the godmother who had dealings with the fairies.the rites for the admission of an adult convert were more dramatic than those for a boy or girl alreadybelonging to the religion. the accounts are fuller as the records were made when the cult of the horned godwas already waning and had to keep up its numbers by proselytising. as in all admissions to a new religionthe convert had to renounce his old faith, and this renunciation was made as explici

THE KEY TO THE MYSTERIES

would give him an enormous celebrity; his reveries would be bought for their weight in gold by the booksellers. he would become immensely rich, attract the notice of a great lady, and marry beyond the seas. it is by such promises that the phantom of the devil, long ago, lured gilles de laval, seigneur of retz, and made him wade from crime to crime. a man capable of evoking the devil, according to the rites of the "grimoire" of honorius, has gone so far upon the road of evil that he is disposed to all kinds of hallucinations, and all lies. so, verger slept in blood, to dream of i know not what abominable pantheon; and he awoke upon the scaffold. but the aberrations of perversity do not constitute an insanity; the execution of this wretch proved it. 177 one knows what desperate resistance he

THE MAGICIAN S KABBALAH

sis is useful to the magician using kabbalah, but each individual must develop their own basic "language" from which these expansions can be derived. the rituals have been written in such a way that they can act as templates for more elaborate ceremonies, but contain within themselves a simple statement about the nature of each particular sephiroth in its manifestation through the hebrew letters. the rites are modular in format, and can be pieced together as required to accomplish a variety of tasks. they are given here as designed to follow a particular project, giving it focus and meaning through the ceremonies associated with it. thus they could be used together whilst beginning a new relationship, or to discover and activate aspects associated with dissatisfaction over a job. equally

THE MIDDLE PILLAR

e. they are the extremes of spirit and matter, love and hate, life and death, ebb and flow, systole and diastole. nature itself is the embodiment of the two extremes, the two opposites of the trinity. to the student of the psyche, to the one who the knowledge of his higher self, the counsel given to avoid the opposites. his task is to refrain of extreme actions. in certain schools of magic, where the rites of by adepts who at one time thoroughly they employed, initiation ceremonies depicted higher self and its rebirth by means of a techrucal and meditation. therein, the higher self was always some sacred figure of the major religions-a man always shown as the son of cod. the essence of these systems was to develop the son w be born in you "look with; thou are buddha" these images could pos

THE NECRONOMICON SIMON VERSION

torian england, and expose it for what it really was, a carpet made of many ingenious threads and not god- or eternal happiness- at all; only nap. therefore, it seemed almost logical that he should seek in the defeated, old religions of the world for the basis of his new philosophy and, some say, his new "religion. he raised the female aspect back up to one of equality with the male, as it was in the rites of egypt, and of eleusis "our lady babalon (his spelling) became a theme of many of his magickal writings, and he received he credo, the book of the law, through a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner

t literature, and the drawings of magickal seals and symbols are wholly new to anything that has yet appeared on the contemporary occult scene- although bearing some resemblances to various diagrams found in the ancient arabic texts of the last millennium. although some of the characters found in these pages can be traced to mandaic and demotic sources, and are evidently of a much later date than the rites of sumer, the overall appearance of the seals is quite unusual, almost surreal. the book begins with an introduction by the alleged author, the mad arab (the name that lovecraft made famous 'abdul alhazred' does not appear in our copy of the ms, and ends with a sort of epilogue by the same arab. we have called the first part "the testimony of the mad arab" and the latter "the testimony o

a translation has been appended in this work- a translation evidently not at hand when the author compiled the ms. thus, for the first time, this muchrumoured exorcism is available in full and in english. after this, the "book of calling" needs little explanation. it is the grimoire of the necronomicon, containing the formulae of ritual conjuration, as well as the seals and diagrams to accompany the rites. it is followed by "the book of fifty names" being fifty separate powers of the god marduk, defeater of chaos. this is interesting, in that the names seem to come from the enuma elish, in which the elder gods confer these fifty names upon marduk as titles, in their appreciation of his routing of evil. a sigil is given for each of the names, and a word of power for most of them. then appe

food of these spirits, which is why the field after the battles of war glows with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced through the mountain path by which i had come, and the priests came running after me, although some seemed to stay behind, perhaps to finish the rites. however, as i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of splitting rocks and thunder came from behind me and shook the very ground i ran upon. in fright, and in haste, i fell to the earth. rising, i turned to face whatever attacker had come nearest me, though i was unarmed. to my surprise what i saw was no priest

-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power ove

sires it, and who makes the proper sacrifice. but know that inanna takes her own for her own, and that once chosen by her no man may take another bride. her colour is the purest white. her manifestation is in the metal copper, and also in the most beautiful flowers of a field, and in the saddest death of the battlefield, which is that field's fairest flower. her gate is the third you will pass in the rites that follow, and in which place you will be of a heart to stay; but turn you face to the road that leads beyond, for that is your genuine goal, unless the goddess choses you. her step on the ladder of lights, built of old in babylon and at ur, is white. this is her seal, which you must engrave on copper, venus being exalted in the heavens, with no one about watching its construction. bei

inib called adar, the lord of hunters and of strength. he appears with a crown of horns and a long sword, wearing a lion's skin. he is the final zonei before the terrible igigi. his colour is the darkest black. his essence is to be found in lead, in the burnt embers of the fire, and in things of death and of antiquity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows

but their images must be removed from the altar and put away, unless thou call the powers of marduk, in which case an image of marduk should be set thereupon, and no other. and the perfumes must be burnt in the brazier this book. and the watcher summoned, after its fashion. and the four gates invoked, being the four watchtowers that stand about thee and the circumference of the mandal and witness the rites, and watch the outside, that the ancient ones may not trouble thee. and the invocations of the four gates is after this fashion, which thou recite loudly, in a clear voice: of the invocation of the four gates from the world between the spheres invocation of the north gate thee i invoke, silver hunter from the sacred city of ur! thee i call forth to guard this north place of the most holy

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

s bankrupt, science is bankrupt, none will be discharged, we must fend for ourselves c hark! we are the poets! we are the children of wood and stream, of mist and mountain, of sun and wind! we adore the moon and the stars, and go into the london streets at midnight seeking their kisses as our birthright. we are the greeks. and god grant ye all, my brothers, to be as happy in your loves! and to us the rites of eleusis should open the door of heaven, and we shall enter and see god face to face. under the stars i go forth, my brothers, and drink of that lustral dew: i will return, my brothers, when i have seen god face to face, and read within those eternal eyes the secret that shall make you free. then will i choose you and test you and instruct you in the mysteries of eleusis, oh ye brave h

THE SECRET RITUALS OF THE OTO

:25 pm] the secret rituals of the o.t.o. it is then certain even out of the mouth of the enemy that there is a sacred use, even as an abuse, of the sanctuaries of life, and although there be rites so sacrosanct and so secreted that even to the perfectly illuminated adepts of the viii they may not be disclosed, yet to them is due a full declaration of many mysteries almost surpassing speech. ii of the rites of blood it is said that there is a sect of the jewish brethren called chassidim whose practice is the sacrifice of man. thus preferably a child, but also an adult, is taken from among the gentiles, and ceremonially slain so that not a drop of blood is lost, lest the spirit of the victim, taking refuge in that drop, escape the exorcist. this blood is then consumed as a sacrament, or empl

THE HOLY BIBLE KING JAMES VERSION

us shalt thou do unto the levites touching their charge. 9:1 and the lord spake unto moses in the wilderness of sinai, in the first month of the second year after they were come out of the land of egypt, saying, 9:2 let the children of israel also keep the passover at his appointed season. 9:3 in the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it. 9:4 and moses spake unto the children of israel, that they should keep the passover. 9:5 and they kept the passover on the fourteenth day of the first month at even in the wilderness of sinai: according to all that the lord commanded moses, so did the children of israel. 9:6 and there were certain men, who were defiled

TRUE HISTORY OF WITCHCRAFT

ial almost to the end of his life, and much of what i have seen of the "wiccan crowley" is, in any case, of earlier origin. gerald gardner is himself not altogether silent on the subject. in witchcraft today (p 47, gardner asks himself, with what degree of irony one can only guess at, who, in modern times, could have invented the wiccan rituals "the only man i can think of who could have invented the rites" he offers "was the late aleister crowley..possibly he borrowed things from the cult writings, or more likely someone may have borrowed expressions from him" a few legs may be being pulled here, and perhaps more than a few. as a prophet ahead of his time, as a poet and dreamer, crowley is one of the outstanding figures of the twentieth (or any) century. as an organizer, he was almost as

are examined in connection with my personal search for the original book of shadows in the next section of this narrative. for now, though, let us note in the years since crowley licensed gardner to organize a magical encampment, wicca has both grown in popularity and become, to my mind, something far less real than either gardner or crowley could have wanted or foreseen. wherever they came from, the rites and practices which came from or through gerald gardner were strong, and tapped into that archetypal reality, that level of consciousness beneath the mask of polite society and conventional wisdom which is the function of true magick. at a popular level, this was the tantric sex magick of the west. whether this primordial access has been lost to us will depend on the awareness, the awake

0s. by that time the church of satan had been largely succeeded by the temple of set. this is pure theatre; more in the nature of psychotherapy than religion. it is interesting to note francis king's observation that before the church of satan began lavey was involved in an occult group which included, among others, underground film maker kenneth anger, a person well known in crowlean circles. of the rites of the church of satan, king states that..most of its teachings and magical techniques were somewhat vulgarized versions of those of aleister crowley's ordo templi orientis (man myth and magic, p 3204) to which we might add that, as with the oto, the rites of the church of satan are manifestly potent, but hardly criminal or murderous. lavey, like gardner and unlike crowley, appears to ha

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

obscurity, and dictate uncontrolled, because unknown. such is the case in all religious subjects, which, being beyond the reach of sense or reason, are always embraced or rejected with violence and heat. men think they know, because they are sure they feel; and are firmly convinced, because strongly agitated. hence proceed that haste and violence with which devout persons of all religions condemn the rites and doctrines of others, and the furious zeal and bigotry with which they maintain their own; while perhaps, if both were equally well understood, both would be found to have the same meaning, and only to differ in the modes of conveying it. of all the profane rites which belonged to the ancient polytheism, none were more furiously inveighed against by the zealous propagators of the chri

d in all the practical duties of their religion. the stories told of julia and messalina show us that the roman ladies were no ways deficient; and yet they were as remarkable for their gravity and decency as the corinthians were for their skill and dexterity in adapting themselves to all the modes and attitudes which the luxuriant imaginations of experienced votaries have contrived for performing the rites of their tutelar goddess.5 the reason why these rites were always performed by night was the peculiar sanctity attributed to it by the ancients, because dreams were then supposed to descend from heaven to instruct and 1 strab. lib. viii. 2 sat. ix, ver. 24. 4 see plate ix, fig. 8, from one belonging to me. 5 philodemi epigri. brunk. analect. vol. ii, p. 85. 106 on the worship forewarn me

force the observance of a dogmatical religion, where they found it before established; as appears from the conduct of their magistrates in judea, relative to christ and his apostles; and 1 hesiod. erga kai 'hmer, ver. 252. murioi &c, are always used as indefinites by the ancient greek poets. 2 see homer, odyss. e, ver. 445& seq. the greeks seem to have adopted by degrees into their own ritual all the rites practised in the neighbouring countries. of priapus 111 from what josephus has related, of a roman soldier s being punished with death by his commander for insulting the books of moses. upon what principle then did they act, when they afterwards persecuted the christians with so much rancour and cruelty? perhaps it may surprise persons not used to the study of ecclesiastical antiquities

on. de lanercost. ed. stevenson, p. 85. generative powers 131 keithing, in the present county of fife in scotland. the cause of the following proceedings is not stated, but it was probably the same as that for which the cistercian of lothian had recourse to the worship of priapus. in the easter week of the year just stated (march 29-april 5, a parish priest of inverkeithing, named john, performed the rites of priapus, by collecting the young girls of the town, and making them dance round the figure of this god; without any regard for the sex of these worshippers, he carried a wooden image of the male members of generation before them in the dance, and himself dancing with them, he accompanied their songs with movements in accordance, and urged them to licentious actions by his no less lice

e priapeia, were attended with similar ceremonies and similarly licentious orgies. their forms and characteristics are better known, because they are so frequently represented to us as the subjects of works of roman art. the romans had other festivals of similar character, but of less importance, some of which were of a more private character, and some were celebrated in strict privacy. such were the rites of the bona dea, established among the roman matrons in the time of the republic, the disorders of which are described in such glowing language by the satirist juvenal, in his enumeration of the vices of the roman women: nota bon secreta de, quum tibia lumbos incitat, et cornu pariter vinoque feruntur attonit, crinemque rotant, ululantque priapi m nades. o quantus tunc illis mentibus ard

172 on the worship of the these pagan ceremonies were even carried into the churches, and that many of the clergy took part in them. it is probable, too, that when paganism itself had become an offence against the state, and those who continued attached to it were exposed to persecution, they embraced the name of christians as a cover for the grossest superstitions, and formed sects who practised the rites of paganism in their secret conventicles, but were placed by the church among the christian heresies. in some of these, especially among those of an early date, the obscene rites and principles of the phallic worship seem to have entered largely, for, though their opponents probably exaggerated the actual vice car-ried on under their name, yet much of it must have had an existence in tru

rounded with various symbols, the sun and moon above, the star and the pentacle below, and under the feet a human skull.1 the chains are explained by von hammer as representing the chains of ons of the gnostics. on the four sides of the coffer we see a series of figures engaged in the performance of various ceremonies, which are not easily explained, but which von hammer considers as belonging to the rites of the gnostics and ophians. the offering of a calf figures prominently among these 1 see our plate xxxviii. 200 on the worship of the rites, a worship which is said still to exist among the nossarii, or nessarenes, the druses, and other sects in the east. in the middle of the scene on one side, a human skull is seen, raised upon a pole. on another side an androgynous figure is represent

d and sometimes in other metals, which were perhaps used for a similar purpose. we have already spoken more than once of obscene medals, and have engraved specimens of them, which were perhaps used in secret societies derived from, or founded upon, the ancient phallic worship. it is not at all improbable that the templars may have employed similar medals, and that those would contain allusions to the rites in which they were employed. the medals published by von hammer are said to have been found chiefly on the sites of settlements of the order of the temple. however, the comparison of facts stated in the confessions of many of the templars, as preserved in the official reports, with the images and sculptured cups and coffers given by von hammer-p rgstall, lead to the conclusion that there

UNLEASHING THE BEAST

spect was quickly singled out as the most infamous and most shocking aspect of this terrible perversion of true religion. as the great sanskritist, sir monier williams, put it, tantra is "hinduism arrived in last and worst age of medieval development" in which the noble philosophy of the vedas had been replaced by the obscene sexual perversions and black magic of the left-hand (vamacara) tantras "the rites, or rather, orgies, of the left hand worshippers presuppose the meeting of men and woman of all castes in the most unrestrained manner."lxviii -152- this identification of tantra with sexual licentiousness was only further complicated in the late 19th century, as tantra became increasingly confused with various pornographic and sexological literature proliferating in victorian england. o

WAITE ASPECTS OF MASONIC SYMBOLISM

e. wallis budge, without feeling very strongly that there is much to be said for this view, or without hoping that it will be carried further by those who are properly warranted. so far as it is possible to speak of the kabiric mysteries, there was in those an episode of symbolical death, because kasmillos, a technical name ascribed to the candidate, was represented as slain by the gods. some of the rites which prevailed within and around greece in ancient times are concerned with the idea of a regeneration or new birth. the mysteries of bacchus depicted the death of this god and his restoration to light as rhea. osiris died and rose, and so also did adonis. he was first lamented as dead and then his revivification was celebrated with great joy. there is no need, however, to multiply the

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

fn#89] because heru-behutet wrought his desire upon them (i.e, the enemy; and he passed six days and six nights coming into port on the waters thereof and did not see one of them. and he saw them fall down in the watery depths, and he made ready the place of ast-ab-heru there. it was situated on the bank of the water, and the face (i.e, direction) thereof was full-front towards the south. and all the rites and ceremonies of heru-behutet were performed on the first day of the first month[fn#90] of the season akhet, and on the first day of the first month[fn#91] of the season pert, and on the twenty-first and twentyfourth days of the second month[fn#92] of the season pert. these are the festivals in the town of ast-ab, by the side of the south, in anrut- f.[fn#93] and he came into port and w

front) thereof shall be towards [the east, towards the place where ra riseth, and this mesent shall be called "mesent of the east" from this day onwards. as concerning the double town of mesent, the work of these blacksmiths of the east, the face (or, front) thereof shall be towards the south, towards the city of behutet, the hiding-place of heru-behutet. and there shall be performed therein all the rites and ceremonies of heru- behutet on the second day of the first month[fn#101] of the season of akhet, and on the twenty-fourth day of the fourth month[fn#102] of the season of akhet, and on the seventh day of the first month[fn#103] of the season pert, and on the twenty-first day of the second month[fn#104] of the season pert, from this day onwards. their stream shall be called "asti" the

WICCA EIGHT SABBATS OF WITCHCRAFT

olidays) with such an important holiday, witches often hold two distinct celebrations. first, a large halloween party for non-craft friends, often held on the previous weekend. and second, a coven ritual held on halloween night itself, late enough so as not to be interrupted by trick-or-treaters. if the rituals are performed properly, there is often the feeling of invisible friends taking part in the rites. another date which may be utilized in planning celebrations is the actual cross-quarter day, or old halloween, or halloween o.s (old style. this occurs when the sun has reached 15 degrees scorpio, an astrological 'power point' symbolized by the eagle. this year (1988, the date is november 6th at 10:55 pm cst, with the celebration beginning at sunset. interestingly, this date (old hallow

WICCA WITCHCRAFT TODAY

ments. g.b. gardner director the museum of magic and witchcraft the witches' mill castletown, isle of man introduction by dr. margaret murray formerly assistant professor in egyptology at university college, london in this book dr. gardner states that he has found in various parts of england groups of people who still practise the same rites as the so-called 'witches' of the middle ages, and that the rites are a true survival and not a mere revival copied out of books. in his easy pleasant style he gives a sketch of similar practices in ancient greece and rome, and his wide personal experiences in the far east enable him to show that there are many peoples, whether in the far east or in great britain, who still perform acts of worship to the almighty giver of life according to ancient ritu

hese effects, and believe that sometimes they succeed. the only-way to find the truth or falsity of this would be to experiment (i should think that slips or bikinis could be worn without unduly causing loss of power. it would be interesting to try the effect of one team in the traditional nude and one in bikinis) at the same time one might heed the witches' dictum 'you must be this way always in the rites 'tis the command of the goddess' you must be this way so that it becomes second nature; you are no longer naked, you are simply natural and comfortable. the cult, whether in england or elsewhere, starts with several advantages. first, it usually obtains recruits very young and slowly trains them so that they come to have the sense of mystery and wonder, the knowledge that they have an ag

o sermons, mock or otherwise, and no absolution or hosts save for the cake and wine mentioned. incense is used, but this has a practical purpose. there is no praise or homage to the devil, no liturgy, evil or otherwise, nothing is said backwards, and there are no gestures with the left hand; in fact with the exception that it is a religious service and all religious services resemble one another, the rites are not in any way an imitation of anything i have ever seen. i do not say there have never been diabolists. i only say that, as far as i know, witches do not do the things of which they have been accused, and knowing what i do of their religion and practices i do not think they ever did. naturally it is impossible to speak for all of them. i have seen in print that priests and clergymen

well content. if i were permitted to disclose all their rituals, i think it would be easy to prove that witches are not diabolists; but the oaths are solemn and the witches are my friends. i would not hurt their feelings. they have secrets which to them are sacred. they have good reason for this secrecy. i am, however, permitted to give one sample of their rites. it tells little, for, apart from the rites, they themselves know little. for one reason or another they keep the names of their god and goddess a secret. to them the cult has existed unchanged from the beginning of time, though there is also a vague notion that the old people came from the east, possibly as a result of the christian belief that the east is the holy place whence everything came. in this connection it should be not

a knife, the latter being the witches' athame or black-hiked knife, with magic signs on the hilt, and this is most generally used. the circle is usually nine feet in diameter, unless made for some very special purpose. there are two outer circles, each six inches apart, so the third circle has a diameter of eleven feet. when drawn, this circle is carefully purified, as also are all who celebrate the rites. watches attach great importance to this, for within the circle is the gods' domain. it is necessary to distinguish this clearly from the work of the magician or sorcerer, who draws a circle on the ground and fortifies it with mighty words of power and summons (or attempts to summon) spirits and demons to do his bidding, the circle being to prevent them from doing him harm, and he dare n

arm, and he dare not leave it. the witches' circle, on the other hand, is to keep in the power which they believe they can raise from their own bodies and to prevent it from being dissipated before they can mould it to their own will. they can and do step in and out if they wish to, but this involves some loss of power, so they avoid doing so as much as possible. people try to make me say that in the rites skulls and other repulsive things are used. i have never seen such things; but they tell me that in the old days sometimes, when the high priest was not present, a skull and crossbones was used to represent the god, death and resurrection (or reincarnation. nowadays the high priestess stands in a position representing the skull and crossbones, or death, and moves to another position, a p

are used. i have never seen such things; but they tell me that in the old days sometimes, when the high priest was not present, a skull and crossbones was used to represent the god, death and resurrection (or reincarnation. nowadays the high priestess stands in a position representing the skull and crossbones, or death, and moves to another position, a pentacle, representing resurrection, during the rites. i expect the old village herbalist type of witch may have used skulls and bones and other things to impress people because they were expected to. they were good psychologists, and if a patient was convinced that only a nasty-tasting medicine would do him good, then the witches' draught was sure to taste horrible- and consequently it cured. if the people firmly believed that mumbo-jumbo

ong witches nowadays, though in the past many are said to have been members of the cult it has been suggested that witches did not really celebrate the black mass but that people become witches by obtaining hosts, either by stealing the reserved sacrament from the churches or by receiving the communion and keeping it under their tongues and then putting it in their pockets; this was then taken to the rites and desecrated. during my lifetime there has been much trouble because priests and missionaries have destroyed or desecrated figures of heathen gods, and i also believe that some eminent nonconformist churchmen have obtained consecrated hosts and held them up to ridicule. but i have never heard that so doing made diem witches, and i do not think that witches ever do it or did it. on the

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

n three counts. in what i have undertaken on another s behalf, have i failed to do my best? in my dealings with my friends have i failed to be trustworthy in what i say? have i passed on to others anything that i have not tired out myself (i:4) when the master went inside the grand temple, he asked questions about everything. someone remarked, who said that the son of the man from tsou understood the rites? when he went inside the grand temple, he asked questions about everything. the master, on hearing of this, said, the asking of questions is in itself the correct rite (iii:15) the master said, virtue never stands alone. it is bound to have neighbours (iv:25) the master said to tzu-kung, who is the better man, you or hui? how dare i compare myself with hui? when he is told one thing he u

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

crucifix and write the last of those seven names, levanael thus" the seven names are those of the planets, given earlier. th cross of levanael is shown in figure 15. on the back of the seal i the sigil shown in figure 16. in the golden dawn, the word agla describes the nort and the element of earth. agla is notariqon for "thou ai mighty forever, 0 lord" agla is an angel in its own right and i 17 the rites of exorcism; the vibration of it is used for the exorcising of demons and any negative spirits. its place here, though, should not be associated to earth, but to its powers of exorcism in keeping any unwanted force out of the crystal that was placed on top of the seal. pr a c t i ca l us e of the seal dei aemeth as stated at the beginning of this paper, in the original dee manuscripts, t

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