Michael Wynn's Occult Reference Library
THE RITUAL,THE RITUALS

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n into manifestation and into the outer order, or more succinctly, infused into the candidate. the cross is also a fitting symbol for self sacrifice, absolutely necessary and required for achieving knowledge and conversation with our higher genius. so together the cross and triangle represent the forces of life and light. as you study the initiation itself, you will notice that there are times in the ritual where a mystical circumambulation takes place. this is a creation of a vortex and it is symbolic of the rise of divine light from nothingness. it is the cross and triangle that act as a magnet, pulling in this divine light which is initially attracted during the mystical circumambulation. the cross and triangle are very powerful symbols and are not only used in the hall of the neophyte

inine current. it also represents the elements of which the candidate will be attempting to master in higher grades. the sash with the white triangle is worn from the left shoulder across the body to the right hip. it should be worn with a robe, nemyss and red slippers. even members who work alone and are not near the temple should strongly consider investing in a robe, and the above attire to do the ritual work outlined in the grade material. 35 36 a d d r e s s o n t h e p i l l a r s g. h. f r a t e r d. d. c. f. to explain their symbolism briefly and concisely is the object of the present address. in the explanation of the symbols of the 0=0 degree of neophyte, your attention has been directed to the general mystical meaning of the juxtaposition of the two pillars, and therefore i will

phical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of the 'ritual of the dead' the egyptian 'per-m-hru. this celebrated and most ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member "i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justified son of god. such is the subject of the great egyptian ritual, purified by suffering, strengthened by opposition. nor is the 'ritual of the dead' a work of compa

d quiet. keep this state for a few minutes at first- and for longer as you get more used to preventing the mind from wandering. think now of the subject for meditation in a general way- then choose one thought or image and follow that to its conclusion. the pillars lecture highlights the two pillars in the neophyte ritual are called the pillars of hermes, seth and solomon. in the ninth chapter of the ritual of the dead, they are called the pillars of shu, the pillars of the gods of the dawning light, and also the northern and southern columns of the gate of the hall of truth. ruach elohim formulates the ineffable name of god at creation. this is symbolized by the black and white cubical bases of the pillars. prayers and hymns in the egyptian book of the dead, such as pert-em-hru, are desig

rstood. the neophyte should start off on the right path by beginning with the proper method. this is to say, use two books or diaries of your choice being hardbound or notebook. nightly dreams may be recorded in part of one book, and the other part may be used to record the experiences of pathworking, whether it be on the tree of life or other symbols that you will learn in higher grades to come. the ritual diary is a journal that can be used in recording every detail that would seem significant to you. it will hold any information of progress, failure and the such. we need to act as occult scientists, and not as the so-called hocus pocus practitioners. we practice the western esoteric system of the mysteries. practicing the western esoteric tradition tends to be the most scientific of all

3 8 INITIATION CEREMONY

on the banners of the west, empeh arsol gaiol, spirits of water adore your creator. in the name of pa agiosel great king of the west, spirits of water adore your creator. hiero: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1, 3) the ritual of the 31st path (temple arranged for ritual of 31st path. the temple is darkened. hiero: fraters and sorors our frater (soror) xyz having made such progress in the path of occult science as has enabled him (her) to pass the examinations in the requisite knowledge is now eligible for advancement to the grade of practicus, and i have duly received a dispensation from the greatly honoured

4 7 INITIATION CEREMONY

re (done) hiero: let the hoodwink be removed. heg: removes hoodwink. heg: places in his hand the incense from before the fire tablet. hiero: wave the incense before the tablet of fire and say let the powers of fire witness my pledge. pract: let the powers of fire witness my pledge (done) heg: replaces incense. hiero: conduct the practicus to the east and place him before the mystic pillars (done) the ritual of the 29th path hiero: before you are the portals of the 31st, 32nd and 29th paths as in the grade of zelator. the two former you have already traversed, and the portal of the 29th path, on the right hand leading from the grade of zelator to the grade of philosophus is now open to you. take in your right hand the calvary cross of 12 squares, and follow your guide through the path of th

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

by inheritance rather than from a book, and the similarities are remarkable. ritual was practised by the canal people within a triple magical square, each square joined by four lines and constructed from wood known as 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summoned the entity to assist in the ritual. if you would like to read more about this, you will find some recommended books listed in further reading, page 301. certainly, i can recall two terrifyingly swarthy aunts who commanded the family, and my father recounted many superstitions and much canal lore when i was young. this included the tale of a terrifying character called kit crewbucket, whose ghostly form would appear on a

ding healing energies to others. for example, love magick could, if you wish to bring love into your life, be focused on increasing the love in the world, thereby attracting love in its many forms, and not just romance. more specifically, you may wish to attract one special person, to deepen an existing relationship or bring back a straying partner. for this, however, you would need to build into the ritual a proviso that this happening should be right for that person as well as for yourself. modern witchcraft is all too aware of the need not to infringe on the free will of others. as i have mentioned, binding or banishing spells work by lessening a negative influence or by protecting potential victims, rather than by attacking a person, however destructive they may be. a book of shadows w

od. apart from the suggestions i have made for possible rituals and books you can read, there are countless books of shadows on the internet that can act as inspiration. there are no rules set in stone; rituals carried out in love and even laughter, perhaps when a candle will not light, are far more effective than the most elaborate ceremony in which everyone is so focused on getting it right. if the ritual rather than the intent is all, the power becomes dissipated and anxiety blocks the innate magick we all experienced as children. magick works best when we can leave behind our innate demands for precision and order. the more formal and lengthy rituals may act as a powerful aid to focus, but they may, equally, ignore the importance of learning through experience and the heart. witchcraft

on spontaneity. it is important that you choose a coven that operates in a manner with which you feel comfortable. some modern covens do practise sky-clad, or naked, but i would advise you to avoid this, as this can make some people feel very self-conscious and needs very strong parameters to prevent ceremony from spilling into everyday relationships. it can also detract from the spirituality of the ritual. if sexual attraction or spontaneous sexual fantasies are allowed to arise between members of a group, this can make ritualistic contact very difficult, especially where members are in relationships with people outside the coven. the sacred marriage, which involves ritual sex between god and goddess, is an important part of seasonal celebrations. however, modern covens often celebrate t

h involves ritual sex between god and goddess, is an important part of seasonal celebrations. however, modern covens often celebrate the ritual coupling of earth and sky by plunging a knife into a chalice of water, or by the use of physical sex carried out in private, by an established couple, out of sight of the coven. in this way, any very human complications may be prevented from creeping into the ritual. it is also possible to come across well-meaning but totally inexperienced groups who attempt to practise the kind of work that a medium, white witch or healer would take years even to approach. unfortunately, it is all too common for lovers of occult movies to set themselves up as gurus and wreak unintended havoc on the psychological and psychic well-being of others. you should be sure

ALEISTER CROWLEY ACROSS THE GULF

or any nemyss, nor the ateph crown, but bound my forehead with a simple fillet of green leaves- vervain and mandrake and certain deadly herbs of which it is not fitting to speak. now the priests of the veiled one were sore perplexed, for that never before had any boy been chosen priestess. for before the vows may be administered, the proofs of virginity are sought; and, as it seemed, this part of the ritual must be suppressed or glossed over. then said the high priest "let it be that we examine the first woman that he shall touch with his hand, and she shall suffice" now when i heard this, i thought to test the god; and, spying in the crowd, i beheld in loose robes with flushed face and wanton eyes, a certain courtesan well-known in the city, and i touched her. then those of the priests th

goddess that i had declared unto them. now then was i alway alone with that veiled one, and i must enter most fully into that secret period of my life. for, despite its ending, which hath put many wise men to shame, it was to me even as an eternity of rapture, of striving and of attainment beyond that which most mortals- and they initiates even- call divine. now first let it be understood what is the ritual of adoration of our lady the veiled one. first, the priestess performs a mystical dance, by which all beings whatsoever, be they dogs or demons, are banished, so that the place may be pure. next, in another dance, even more secret and sublime, the presence of the goddess is invoked into her image. next, the priestess goes a certain journey, passing the shrines of many great and terrible

n pass within. so that i should be absolutely alone in the whole precincts of the temple. then like an old gray wolf i wandered round the outer court, lifting up my voice in a mournful howl. and an ululation as of one hundred thousand wolves answered me, yet deep and muffled, as though it came from the very bowels of the earth. then at the hour of midnight i entered again the shrine and performed the ritual. as i went on i became inflamed with an infinite lust for the infinite; and now i let it leap unchecked, a very lion. even so the veil glowed red as with some infernal fire. now then i am come to the moment of the assumption; but instead of sitting calm and cold, remote, aloof, i gather myself together, and spring madly at the veil, catching it in my two hands. now the veil was of woven

ould rule thebai and (it might be) displace pharaoh and take his throne and sceptre. yet, foolish woman! she could not think now she might remove this stupid high priest, her own nominee! so i answered her "assume the form of osiris, and all will be well in the temple of osiris" mocking her, for i knew that she could not. yet so drunken was she upon love and wine that there and then she performed the ritual of adoration and assumption. then i in merry mood put out my power, and caused her in truth to become osiris, so that she went icy stark,and her eyes fixed. then she tried to shriek with fear, and could no; for i had put upon her page 35 gulf.txt the silence of the tomb. but all the while i feigned wonder and applause, so that she was utterly deceived. and being tired of mocking her, i

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

dst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate the gate of nanna, called sin: this is the second gate, of nebo: this is the third gate, of inanna called ishtar: this is the fourth gate, of shammash, called uddu: this is the fifth gate, of nergal: this is the sixth gate, of lord marduk: this is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time, thou mayest not eat meat for the space of seven days preceding the last day of the moon, and for the space of three days preceding the last dat of the moon thou mayest not eat anything whatsoever, save to drink sweet water. on the last three days, thou must invoke

thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to the limit of the ladder of lights, thou wilt have knowledge and power over the spheres, and wilt be able to summon them thereby in times of need. this will not give thee power over the absu, however, this power being obtained differently by the ritual of descent. this ritual thou wilt undertake in the fifteenth day after the thirteenth of the month when thou hast summoned the gate of marduk to open. for marduk slew the fiends, and inanna, the goddess of the fifteen, conquered the netherworld, where some of theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the

ALEISTER CROWLEY BOOK OF THE LAW

k? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your will and fill of love as ye will, when, where, and with whom ye will! but always unto me. i,52: if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit! i,53: this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! i,54: change not as much as the style o

ALEISTER CROWLEY LIBER 777

ne 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. notes 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful

heus. col. xxxviii. line 7: iynx: grk, iugx (pl. iuggej, the wryneck: a bird of the woodpecker family which had the misfortune to be used in early greek love magick (hence the attribution; but in the chald an oracles the iunges appear to have been a group of ministering powers who stood between the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor does it rhyme with sphinx. as noted in the remarks on this column in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden dawn. col. xxxix. line 8: anhalonium lewinii is now known by the botanical name lopho

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ls of ritual as we possess are meagre and unconvincing, and though much success has been attained in the quite conventional exoteric way both by frater perdurabo and by many of his colleagues, yet ceremonies of this character have always remained tedious and difficult. it has seemed as if the success were obtained almost in spite of the ceremony. in any case, they are the more mysterious parts of the ritual which have evoked the divine force. such conjurations as those of the "goetia" leave one cold, although, notably in the second conjuration, there is a crude attempt to use that formula of commemoration of which we spoke in the preceding chapter. 21 chapter iii the formula of tetragrammaton<<yod, he, vau, he, the ineffable name (jehovah) of the hebrews. the four letters refer respectivel

magick imposed by progress. the word of the law being thelema, whose number is 93, this number should be the canon of a corresponding mass. accordingly, he has expanded i a o by treating the o as an ayin, and then adding vau as prefix and affix. the full word is then vau yod aleph ayin vau whose number is 93. we may analyse this new word in detail and demonstrate that it is a proper hieroglyph of the ritual of self-initiation in this aeon of horus. for the correspondence in the following note, see liber 777. the principal points are these: 31: atu :no: hebrew :no.:correspondence: other :of :of (tarot trump :atu: letters :let: in nature: correspondences :ter: the hiero: v :vau (a nail: 6 :taurus (an :the sun. the son in tephant (osi: english v: earthy sign: tragrammaton (see cap. ris throne

to the student, and may unsettle him seriously. it will be best for him to consider (provisionally) truth in the sense in which it is taken by physical science "the book of lies falsely so called (liber 333) is worthy of close and careful study in this respect. the reader should also consult konx om pax "introduction, and "thien tao" in the same volume. all this is to be expressed in the words of the ritual itself, and symbolised in every act performed. ii it is said in the ancient books of magick that everything used by the magician must be "virgin. that is: it must never have been used by any other person or for any other purpose. the 62 greatest importance was attached by the adepts of old to this, and it made the task of the magician no easy one. he wanted a wand; and in order to cut a

staining from any defilement. but to do the same with, let us say, the cup, we assure ourselves that the metal has never been employed for any other purpose- we smelt virgin ore, and we take all possible pains in refining the metal- it must be chemically pure. to sum up this whole matter in a phrase, every article employed is treated as if it were a candidate for initiation; but in those parts of the ritual in which the candidate is blindfolded, we wrap the weapon in a black cloth<neophyte. there are alternatives. the oath which he takes is replaced by a "charge" in similar terms. the details of the preparation of each weapon should be thought out carefully by the magician. 65 further, the attitude of the magician to his weapons should be that of the god

the heavens are high above the earth, that should reabsorb itself into that illimitable radiance of which it is a spark<magick. this is an elementary treatise; one cannot discuss higher works as for example those of "the hermit of aesopus island> the great difficulty for the single magician is so to perfect himself that these multifarious duties of the ritual are adequately performed. at first he will find that the exaltation destroys memory and paralyses muscle. this is an essential difficulty of the magical process, and can only be overcome by practice and experience<mental and physical reactions. as soon as the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

s of living individuals whose safety, shelter, nourishment and the rest are organized with the utmost care; but accidents will happen in the best-regulated "brown stone jugs" the one ideally automatic case is the foetus. you will agree that here is lack of initiative; in fact, its "true will" is to escape, albeit into a harsh and hostile universe, fraught with unknown and incalculable dangers. as the ritual says "prepare to enter the immeasurable region" i think your decision should depend on how far caries has travelled on its road of destruction. i do not think that the masters need be unanimous. a practical plan might be for them to concentrate on one particular magic without tears get any book for free on: www.abika.com 286 group, or one part of the world, and to keep this in as good s

ALEISTER CROWLEY THE BANNED LECTURE

nce in support of my thesis whatever that is, i am not quite sure that it is possible to adduce. in the minds of the kind of people who believe in their neighbours making candles of infants fat and digging up corpses to economise on the butcher s bill, the surgeon that is to say, the man in pursuit of knowledge which it is hoped may alleviate human pain is the same kind of animal as the witch and the ritual-murdering jew. it is, no doubt, because it is a part of the old taboo complex about the corpses of one s relatives, that the clerical attack on surgeons concentrated itself on one fact the fact that to learn to be a surgeon you must have corpses to dissect. for at that time, it will be remembered, hospitals were not as flourishing as they are today, and it was very difficult to find liv

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

nd has a set of rules of its own diametrically opposed in spirit and letter to those which govern love. i confidently appeal to impartial observers to say whether the ideals of the book are not cleaner, more wholesome, more human, and more truly moral than those of marriage as it is. al i,52 "if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit" the old comment 52. but distinctions must not be made before nuit, either intellectually, morally, or personally. metaphysics, too, is intellectual bondage; avoid it! otherwise on falls back to the law of hoor from the perfect emancipation of nuit. this is a great mystery, only to be understood by those who have fu

from the perfect emancipation of nuit. this is a great mystery, only to be understood by those who have fully attained nuit and her secret initiation. the new comment it is not true to say either that we are separate stars, or one star. each star is individual, yet each is bound to the others by law. this freedom under law is one of the most difficult yet important doctrines of this book. so too the ritual- our lives- must be unto nuith; for she is the ultimate to which we tend, the asymptote of our curve. failure in this one-pointedness sets up the illusion of duality, which leads to excision and destruction "direful" because ra-hoor-khuit is a "god of war and vengeance" see cap. iii. the doctrine of the previous verses, which appears not merely to allow sexual liberty in the ordinary se

grade of adept (2) to binah, the grade of master of the temple. the certainty concerning death is conferred by the magical memory, and various experiences without which life is unintelligible "peace unutterable" is given by the trance in which matter is destroyed "rest" by that which finally equilibrates motion "ecstasy" refers to a trance which combines these "nor do i demand aught in sacrifice- the ritual of worship is samadhi. but see later, verse 61. al i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. the old comment 59 "because, etc. this mystical phrase doubtless refers to some definite spiritual experience connected with the knowledge of nuit. the new comment it seems possible that our lady describes her hair as "t

t was thought that this meant to combine abstraction and construction, i.e. the preparation of a replica, which was done. of course, the original is in "locked glass" the new comment the victorious city is of course cairo (al-kahira, the victorious, and the ill-ordered house is the museum at bulak. ra-hoor-khu; why is the name without its termination? perhaps to indicate the essence of the force. the ritual of the adoration of ra-hoor-khuit is, as one might expect, illustrative of his nature. it seems doubtful whether this ritual can ever be of the type of symbolic celebration; it appears rather as if expeditions against the heather: i.e. christians and other troglodytes- but most especially the parasites of man, the jews- were to be his rite. weh note: the crack about jews is often delete

d sceptre, like that of joshua in the royal arch degree of freemasonry. he is the third officer in rank in the neophyte ritual of the g. d, following horus as horus follows osiris. he can then assume the "throne and place" of the ruler of the temple when the "equinox of horus" comes to an end. the rimed section of this verse is singularly impressive and sublime. we may observe that the details of the ritual of changing officers are the same on every occasion. we may therefore deduce that the description applies to this "equinox of the gods" itself. how have the conditions been fulfilled? the introduction to book 4, part iv tells us. we may briefly remind the reader of the principal events, arranging them in the form of a rubric, and placing against each the corresponding magical acts of th

ALEISTER CROWLEY THE QABALAH

also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself( i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a\a\ is crowned by this knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsanay in a tale called the wanderings of shaun. 58 777. vide supra. 800. tcq, the rain

ALEISTER CROWLEY EQ I 1

en meddling again with the goetia "i swear to you, master" he did reverence to the adept. the new comer was a dark man with a powerful clean-shaven face almost masked in a mass of jet-black hair "little brother" he said "if that be so, then the goetia has been meddling with you" he lifted up his head an sniffed "i smell evil" he said "i smell the dark brothers of iniquity. have you duly performed the ritual of the flaming star "thrice daily, according to your word "then evil has entered in a body of flesh. who has been here" the young poet told him. his eyes flashed "aha" he said "now let us work" the neophyte brought writing materials to his master: the quill of a young gander, snow-white; virgin vellum of a young male lamb; ink of the gall of a certain rare fish; and a mysterious book. t

ALEISTER CROWLEY EQ I 5

lph, dlth, nun, ivd, adeonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself("i am the way, the truth, and the life) and shows the taro as a key; and that the law itself is nothing else than this. for this reason the outer college of the a. a. is crowned by this "knowledge and conversation of the holy guardian angel" this number too is that of the ritual of neophyte. see liber xiii. 741. amthsh, the four letters of the elements. amn, counting the n final as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsany in a tale called "the wanderings of shaun" 106 777 "vide supra" 800. a

ALEISTER CROWLEY EQ I 5

and they are folding their wings over, and supporting ra. i wanted to go back to the king's chamber. the angel pushed me away, saying "thou shalt see these visions from afar off, but thou shalt not partake of them save in the manner prescribed. for if thou change so much as the style of a letter, the holy word is blasphemed" and this is the manner prescribed: let there be a room furnished as for the ritual of passing through the tuat. and let the aspirant be clad in the robes of, and let him bear the insignia of his grade. and at the least he shall be a neophyte. three days and three nights shall he have been in the tomb, vigilant and fasting, for he shall sleep no longer than three hours at any one time, and he 7 no angel has been mentioned. the seer was lost to being. shall drink pure w

worlds do dissolve and change, and the universe unfoldeth itself as a rose, and shutteth itself up as the cross that is bent into the cube. and this is the comedy of pan, that is played at night in the thick forest. and this is the mystery of dionysus zagreus, that is celebrated upon the holy mountain of kithairon. and this is the secret of the brothers of the rosy cross; and this is the heart of the ritual that is accomplished in the vault of the adepts that is hidden in the mountain of the caverns, even the holy mountain abiegnus. and this is the meaning of the supper of the passover, the spilling of the blood of the lamb being a ritual of the dark brothers, for they have sealed up the pylon with blood, lest the angel of death should enter therein. thus do they shut themselves off from t

prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare, and the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported 110 upon three leg

ALEISTER CROWLEY EQUINOX EQ I 1 2

it is written that unto the persevering mortal the blessed immortals are swift what they should happen to a persevering immortal like myself? 12.7. trying meditation and mantra. 12.18. i find thoughts impossible to concentrate; and my asana, despite various cowardly attempts to "fudge" it, is frightfully painful. 12.20. in the hanged man posture, meditating and willing the presence of adonai by the ritual "thee i invoke, the bornless one" and mental formulae. 12.28. i'm hopelessly sleepy! invocation as bad as bad could be attention all over the place. irrational hallucinations, such as a vision of either eliphaz levi or my father (i can't swear which! at the most solemn moment! but the irrational character of said visions is not bad. they come from nowhere; it is much worse when your ow

rons press s and gone to my room to work a mighty spell of magick art. 11.0. having got rid of maryt (who, by the way, is quite mad) and thereby (one might hope) of apophis and typhon, i perform the great ritual dclxxi with good results magically;"i.e. i formulated things very easily and forcibly; even at one time i got a hint of the glory of adonai. but i made the absurd mistake of going through the ritual as if i was rehearsing it, instead of staying at the reception of the candidate and insisting upon being "really" received. i will therefore now (11.50) sit down again and invoke really hard on these same lines, while the perfume and the vision are yet formulated, though insensibly, about me. and thus shall end the third day of my retirement."the fourth day" 12.15. so therefore begins t

his origin or destiny, or even the name of that which he desireth. before he can enter the pyramid, therefore, four ordeals are required of him. so, bound and blinded, he stumbles forward, and passes through the wrath of the four great princes of the evil of the world, whose terror is about him on every side. yet since he has followed the voice of the officer who has prepared him, in this part of the ritual no longer merely nature, the great mother, but neschamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he goes on and enters the pyramid. but there he is seized and thrown down by both officers as one unworthy to enter. his aspiration purifies him with ste

schamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he goes on and enters the pyramid. but there he is seized and thrown down by both officers as one unworthy to enter. his aspiration purifies him with steel and fire; and there as he lies shattered by the force of the ritual, he hears even as 37 a corpse that hears the voice of israfel the hegemon that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifti

tten, years ago. 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man the descent of adonai. 7. the installation signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, c pes bordelaise, tarte aux c rises, caf noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the egyptian language. i don't think very well. time must show: also experience. i'd recite tennyson if i thought it would give samadhi! now more mantra, though by the lord i'm getting sick of it. 1.40. it occurs to me, now that i am seeing my way in the operation a little more clearly, that one might consider the first day as osiris slain the second as that of the mournin

ALEISTER CROWLEY EQUINOX EQ I 2 2

e admitted for no better reason than that of their worldly possessions "in short, the order failed to initiate "scandal arose, and with it schism "in 1900 one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other" here we must leave the "lection" returning to it in its proper place, and after explaining "the diagram of the paths and the grades" enter upon the ritual of the 0 =0 grade of neophyte. it will be at once apparent to the reader that the diagram of the paths is simply the ordinary sephirotic tree of life, combined with the tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from

of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the rituals of the order of the golden dawn ritual of the 0 =0 grade of neophyte as the ritual of the grade of neophyte is, with perhaps the exception of the ritual of the grade of adeptus minor, the most important of all the rituals of the g. d, it will be necessary here to enter upon it fully, so that the reader may in some sort initiate himself. but the pathway must be pointed out, and that clearly, so that the pilgrim does not take at the very commencement of his mystic journ

ls of rectitude and self-control. but it is the sentinel who actually prepares the candidate; whose body is now surrounded by a triple cord to show the restriction of the powers of nature; and it is triple to show the white triangle of the three supernals. his eyes are also bandaged, symbolising that the light of the natural world is but as darkness compared with the radiance of the light divine. the ritual then continues "hedemon "child of earth! arise, and enter into the path of darkness" the "hierophant" then gives his permission, ordering the stolistes and dadouchos to assist the kerux in the reception; but the kerux bars the way saying "child of earth! unpurified and unconsecrated! thou canst not enter our sacred hall" whereupon the stolistes purifies the candidate by water, and the d

once as then pass him, and the hiereus does likewise, as the affirmations of mercy and vengeance respectively. a second time they pass the hierophant affirming the commencement of the formulation of the angle of chokmah. the "kerux" then bars the candidate's passage to the west, saying "child of earth! unpurified and unconsecrated! thou canst not enter the path of the west" 21 a later edition of the ritual, issued subsequent to the horos scandals, reads "an awful and avenging punitive current &c. thus indicating that the natural man cannot even obtain the understanding of the "son" of osiris, except by purification and equilibrium. the candidate is then purified with water and consecrated by fire; after which he is allowed to approach the place of the twilight of the gods. and now only is

isible. i am purified; i stand upon the universe: i am the reconciler with the eternal gods: i am the perfecter of matter: and without me the universe is not "may what we have this day partaken of, sustain us in our search for the quintessence; the stone of the philosophers; the true wisdom and perfect happiness, and the summum bonum" all then disrobe and disperse. undoubtedly the passing through the ritual of the neophyte had an important influence on p.'s mind, and on his spiritual progress; for shortly after its celebration, we find him experiencing some very extraordinary visions, which we shall enter upon in due course. suffice it to say that by december he had passed the easy examination necessary before he could present himself as a candidate for the 1= 10 grade of zelator. 261 ritu

ALEISTER CROWLEY EQUINOX EQ I 2

understand; also, if he have any capacity whatever, he will find his own crude rituals more effective than the highly polished ones of other people. the general purpose of all this preparation is as follows: 5. since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. thus in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal

nergy, suffice not, let him transform it into a pure and perfect emptiness and passivity, as of one waiting for the beloved one, with intense longing rendered passionless by the certainty that he will come. 83 then, it may be, the eye will open upon him, and the tomb of his pyramid be unsealed. it is impossible in a few words to explain thoroughly this eclectic system; for each act and thought of the ritual demands an expert teacher, and even a good pupil might study for years before mastering the method. by which time he might not impossibly have discovered one of his own. howbeit, i must do my best; and if by that best i can help "the least of these little ones" so much the better. xix "the intelligible subsisteth beyond mind- zoroaster "nerodha-samapatti- it must be very satisfactory, y

e binds the "great waters" to her will. now in the yetziratic attribution is the second number, beth("i.e" a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere of kokab and his lords. and the symbolic weapon of mercury is the caduceus, whose twin serpents show again the dualistic power("note- woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal 169 fire hb:shin "for all things did the father of all things perfect, and delivered them over unto the "second mind; whom all races of men call 'first) behold, then, in these two great numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written

ALEISTER CROWLEY EQUINOX EQ I 3 2

appearance of typhon-seth" in which, by raising the sigil of typhon to the grade of 1= 10, he bewitched a certain refractory brother of the order, known as fra: d.p.a.l, who at this time was worrying fra: d.d.c.f. by legal proceedings. we, however, will omit this evocation, substituting in its place, as an example of such a working, the evocation of the great spirit taphthartharath by frater i.a. the ritual for the evocation unto visible appearance of the great spirit taphthartharath illustration on page 170 described: this is a lineal trace sigil from a magical square. to the eye, it is composed of three lines. these lines are rounded at the ends, thick black and arrayed as follows: one line descending from the left at 25 degrees off the vertical, its top is rounded and its bottom is trun

e exorcism: appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe [sigil re-veiled, and conducted to altar, placed on west of triangle; s.s.d.d. passes to altar holding sigil and sword as before. on her right hand is ae.a. with the magic candle: on her left is d.p.a.l. with the ritual. behind her to the east of the magica l cauldron is i.a. casting into the milk at each appropriate moment the right ingredient. afterwards, as s.s.d.d. names each magical name, i.a. draws in the perfected hellbroth the sigils &c, appropriate thereunto: at which time s.s.d.d. recites the""stronger and more potent""conjuration" come forth! come forth! come forth unto us, spirit of kokab t

let them be ever ready to come when they are called :hb:mem-final hb:lamed hb:shin hb:heh hb:taw hb:aleph :hb:mem-final hb:lamed hb:shin fra: p. constructed many other talismans besides this, a flashing tablet of the eagle kerub of jupiter for the purpose 197 of curing a certain lady i, mother of soror q.f.d.f, of a serious illness. extraordinary were its results. for having carefully celebrated the ritual he instructed soror q.f.d.r. to feed the talisman with incense, and water it with dew. this she neglected to do, the result being that when she placed the talisman on her sick mother, this venerable old lady was seized with a violent series of fits, and nearly died. q.f.d.r, however, reconsecrated the talisman, the result being that the lady i_ speedily recovered the whole of her former

re; however, it may be remarked that it shows how strong an influence the order of the golden dawn had had upon him, as well as the astonishing rapidity of his magical progress. in january 1900, p. returned to paris in order that before commencing the sacred operation of abramelin the mage he might pass through the grade of 5= 6, and become an adeptus minor in the second order of the golden dawn. the ritual of the 5= 6 is of considerable length, and of such profundity and beauty that it is difficult to conceive of any man not being a better and a more illumined man for having passed through it. we should like to give it in its entirety, but space forbids, and though abridgment deducts considerably from its value, we will do our best to give its essence, and trust to make up for our shortco

beauty that it is difficult to conceive of any man not being a better and a more illumined man for having passed through it. we should like to give it in its entirety, but space forbids, and though abridgment deducts considerably from its value, we will do our best to give its essence, and trust to make up for our shortcomings 207 by attaching to this ritual p.'s lucid and learned interpretation. the ritual of the order of rosae rubeae et aureae crusis ritual of the 5= 6 grade of adeptus minor. in this grade the following officers are required: chief adept, 7= 4. merciful exempt adept. second adept, 6= 5. mighty adeptus major third adept, 5= 6. associate adeptus minor""opening [the "chief adept" having called upon the members to assist him open the vault of the adepts, and upon the associa

ALEISTER CROWLEY EQUINOX EQ I 4 2

it, piotroushka" she exclaimed. 307 and, acting upon an impulse, she dropped her eyes in her hand and threw them behind her without a sigh. i picked them up, my friends, while the two children stood, their arms linked together, a sad by resigned expression gradually coming over their faces. ay, i picked them up, but i won't shew them to you, unworthy foxes. and now, lights please. let us take to the ritual. brother h, fill the holy cups. holy be the lamps of joy! holy be the lamps of sorrow! let us enter the ark of increased knowledge" vii a little late one of the disciples inquired of the master "you spoke of a strange sect of self-mutilated followers, o master, what of them "what of them" elph nor repeated "well, they were those who listened to ljubov, and took her word for it- that one

pounds; the next to remember that the author has an axe to grind, a\or at least has constituted himself leading counsel for his client egypt, and in a learned and most convincing argument not only proves the undoubted antiquity of his client's claim, but that it was from egypt, or rather central africa, that the human race originated, and that it is to egyptian symbolism, and more particularly to the ritual of the dead, that we must go if we would rightly understand the temples, rites, ceremonies, and customs of mankind past and present. from egypt they came and to egypt must we go. the book is in every sense a great book, and, by the way, it forms an excellent seventh volume to gerald massey's monumental work. brother wynne westcott is very rightly condemned as displaying a peculiarly acu

ALEISTER CROWLEY EQUINOX EQ I 6 2

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

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("d) the rituals of black magic("e) the descending hierarchy of spirits("f) the lesser key of solomon the king("g) the mystery of the "sanctum regnum("h) the rite of "lucifuge("i) the method of honorius, etc, etc, etc. the main objects of the work are (1) to determine the connection, if any, between the literature of ceremonial ma

ALEX SANDERS THE KING OF THE WITCHES

boy had to lie flat on his back, the dagger on his bare chest; then shelowered herselfon to him, muttering incantations he had never heard before. he felt peculiar, his bare body pressed close to hers, but she was deadly serious and already he firmly believed in her magic. when they rose, she led him outside into the yard where she told him to raise his athame to the moon and repeat the words of the ritual. it was his first 'calling down the moon' ceremony. although magic, witchcraft and the ever-increasing affinity he formed with his grandmother filled most of his childhood, alex was usually able to lead an entirely separate life at home. he was very close to his sisterjoan, two years his junior, but though he often longed to tell her his secrets, there was scarcely ever the time or priv

ding of the magic, the working of the rituals and the self-preparation, he chose a date for the ceremony: the easter holiday when he would have three full days off work, the exact time required for the purification rites. the ceremony was preceded by a nine-day fast when he could eat no food and drink nothing stronger than orange juice. although the preparations were new to him, there was much in the ritual comparable to witchcraft, for while a magician is not necessarily a witch, many witches are also magicians, the chief difference being that a magician can work alone, and often must, whereas witches require a coven, and the gods they invoke have different names. at the beginning of the three-day purification, alex locked the door of his r00111 and, like a giant that had wandered into li

so that we may be strong in all things. lord qebehsenuf, royal son of horus, air god and lord of the west, keeper and guardian of the intestines, with the disturbance of the air with. this music descend from thy cardinal point, purify and sanctify the area of this holy sanctum. lord duamutef, royal son of horus, pire god and lord of the east, keeper and guardian ofthe stomach, with the burning of the ritual fire before the great mother isis, the all-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

tudy while her. husband was obviously moving things out of sight. alex was pleased at the manner in which they were guarding their secrets from strangers, but when he. let fall two. or three .items of witch code which ought to have been seized upon by anyone familiar with the standard code. the remarks passed unnoticed. alex exchanged glances with his companions. when. they were fmally shown into the ritual room. he knew at once that all.was not as it should be. there was no scourge upqn even though he would spill no blood, hiscurses would be none the .less effective. that was on wednesday. the .following saturday. he received a letter frommr g.sayingthatmr r. had died of pneumonia after a lightningillnessjasting only.twelve ho,urs. he was .to becreliiated at golders green and his eompanro

hey had beendirected in time to see one of four priests take up a knife and approach the altar where a. newly bom baby was lying. two nuns were standing by. the london witch snatched the knife from the priest and stabbed him in the throat, killing him. he and his companions were allowed to leave the church and no further action was. taken although one had committed a murder. enquiries showed that the ritual about to have been done was black witchcraft. q: but what is. the difference between. black witchcraft and black magic? a: very little. the former is done in the name of a god ora devil, while the latter is.non-religious. q. is either pra(;tised to any extent nqwa,days? a: both are, very much..people are still murdered by them, and unlike voodoo, the victim need not v.ecessa.illy be tol

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ces include: doreen valiente witchcraft for tomorrow. her version continues beyond the part given here. i believe she says that she wrote everything in this book, but i'm not sure. m m grimoire of lady sheba (this is her version) l besom chant besom, besom long and lithe made from ash and willow withe tied with thongs of willow bark in running stream at moonset dark. with a pentagram indighted as the ritual fire is lighted; sweep ye circle, deosil, sweep out evil, sweep out ill, make the round of the ground where we do the lady's will. besom, besom, lady's broom sweep out darkness, sweep out doom rid ye lady's hallowed ground of demons, imps and hell's red hound; then set ye down on her green earth by running stream or mistress' hearth 'till called once more on sabbath night to cleans once

mysteries; encourage our hearts, let the light crystallize itself in our blood, fulfilling us of resurrection; for there is no part of us that is not of the gods. descend, we pray thee, upon thy servant and priest. any initiations to be done are done at this point. the ceremony of cakes and wine follows. the great rite is done if at all possible. feasting, dancing and games follow the closing of the ritual. notes l from stewart farrar what witches do; he derived it from alex sanders' bos. vernal equinox (eostar) preparation: a symbol of the wheel is on the altar, flanked with burning candles, or with fire in some form- torches, or small tripods with fire in their cups. the symbol of the wheel may be a plain disc, or an eight spoked wheel, or the pentacle. alex and maxine sanders used a ci

kept it up 'til they were exhausted or until someone fell in a faint, when they were said to have taken the spell to its destination. notes published in janet and stewart farrar's the witches' way; from gbg's bos (text b and c give identical versions) l doreen valiente gives just about the same text in the rebirth of witchcraft, describing it as notes she made from gerald gardner's description of the ritual used to deter hitler from invading great britain. l of the ordeal of the art magical learn of the spirit that goeth with burdens that have not honour, for 'tis the spirit that stoopeth the shoulders and not the weight. armour is heavy, yet it is a proud burden and a man standeth upright in it. limiting and constraining any of the senses serves to increase the concentration of another. s

ifications of the flesh were practiced which resulted in visions. in the east 'tis tried with various tortures whilst sitting in a cramped position, which retarded the flow of blood; these tortures, long and continued, gave good results. in the art, we are taught an easier way, that is, to intensify the imagination, at the same time controlling the blood supply, and this may best be done by using the ritual. incense is good to propitiate the spirits, also to induce relaxation to the aspirant and to help build up the atmosphere which is necessary for suggestibility. myrrh, gum mastic, aromatic rush roots, cinnamon bark, musk, juniper, sandalwood and ambergris, in combination, are all good, but the best of all is patchouli. the circle being formed, and everything properly prepared, the aspir

agellum should cease. the tutor should also watch that the pupil becomes not cold, and if the pupil struggles or seems distressed he should at once be awakened. be not discouraged if no results come at the first experiment- results usually occur after two or three attempts. it will be found that after two or three attempts or experiments results will come, and soon more quickly; also soon much of the ritual may be shortened, but never forget to invoke the goddess or to form the circle, and for good results 'tis ever better to do too much ritual rather than do too little at first. it has been found that this practice doth often cause a fondness between aspirant and tutor, and it is a cause of better results if this be so. if for any reason it is undesireable there be any great fondness betw

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

in the church the church of the period, of which the nucleus is already forming wherein the first initiation will become exoteric, in this sense only, that the taking of the first initiation will, before so very long, be the most sacred ceremony of the church, performed exoterically as one of the mysteries given at stated periods, attended by those concerned. it will also hold a similar place in the ritual of the masons. at this ceremony those ready for the first initiation will be publicly admitted to the lodge by one of its members, authorised to do so by the great hierophant himself. four words defined. when we speak of initiation, of wisdom, of knowledge, or of the probationary path, what do we mean? we use the words so glibly, without due consideration of the meaning involved. take

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

deliberately and mentally by himself. the christ demonstrated their use when he cried aloud "father, into thy hands i commend my spirit" and we have another instance in the words "lord, now lettest thou thy servant depart in peace" the steady use of the sacred word chanted in an undertone or on a particular key (to which the dying man will be found to respond) may later constitute also a part of the ritual of transition accompanied by the anointing with oil, as preserved in the catholic church. extreme unction has an occult, scientific basis. the top of the head of the dying man should also symbolically point towards the east and the feet and the hands should be crossed. sandalwood only should be burned in the room and no incense of any other kind permitted, for sandalwood is the incense

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

l be the keynote of their endeavour. these words have a wider connotation and significance than the thinkers of today can know and understand. i. the sixth ray promoted the growth of the spirit of individualism. groups exist, but they are groups of individuals gathered around an individual. the seventh ray will foster the group spirit, and the rhythm of the group, the objectives of the group, and the ritual-working of the group will be the basic phenomena. j. the sixth ray influence conveyed to men the ability to recognise the historical christ, and to evolve the structure of the christian faith, coloured by a vision of a great son of love, but qualified by an excessive militancy and separativeness, based on a narrow idealism. the seventh ray will convey to man the power to recognise the c

mental plane. but large numbers of people today are ready to be fully conscious in the astral body and polarised either on the mental plane entirely or centred in the soul. this produces the wonder and the difficulty of the present time. through the scientific ritual of meditation (for that is what it really is) this refocussing can be brought more rapidly about. through the scientific culture of the ritual of service it can be still further developed. the ritual of the solar system is the result of the meditation of god and the act of divine service, carried on throughout the entire period of manifestation. the subordination of the lower life to the ritual of service is literally the tuning-in of the individual to the rhythm of the life, heart and mind of god himself. from that tuning-in

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ehem. the soul has come into outer expression, and now this soul christ (as the historical representative of all a soul can be, the individual initiate moves on towards greatness. the mission of the saviour definitely starts- 55- from bethlehem to calvary copyright 1998 lucis trust at this time, but for the sake of those who will follow after, he must sound the note of purification and conform to the ritual requirements and the general trend of thought of his time the initiate who has taken the first step must lay emphasis upon the purification of the lower nature which it is essential should preface the second initiation. the baptism of john was the symbol of this purification. christ submitted himself to the baptism, setting aside the protests of the evangelist with his "suffer it to be

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

e ii: esoteric psychology ii copyright 1998 lucis trust he begins, however, with himself, and seeks to bring into expression the plan of his soul in his own setting and worldly situation. until he can do this, he is unable to stand in the east within the pentagram. it is occultly said that "the pentagram is open and a place of danger when the disciple knows not order within his own life, and when the ritual of the soul is not imposed and its rhythm not obeyed. the pentagram is closed when order is restored and the ritual of the master is imposed" the writing goes on to say that "if the disciple enters through the open pentagram, he dies. if he passes over into the closed pentagram, he lives. if he transmutes the pentagram into a ring of fire, he serves the plan" b. the techniques of fusion

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

es have ever recognized this and the bible has testified to it "the stars in their courses fought against sisera (judges v.20 "who can withstand the sweet influences of the pleiades (job xxxviii.31. many other passages bear out this contention of the knowers. many church festivals are fixed by reference to the moon or a zodiacal constellation. investigation will prove this to be the case and when the ritual of the new world religion is universally established, this will be one of the important factors considered. the establishing of certain major festivals in relation to the moon and in a lesser degree to the zodiac will bring about a strengthening of the spirit of invocation and the resultant inflow of evoked influences. the truth lying behind all invocation is based upon the power of tho

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

eliberately and mentally by himself. the christ demonstrated their use when he cried aloud "father, into thy hands, i commend my spirit" and we have another instance in the words "lord, now lettest thou thy servant depart in peace" the steady use of the sacred word, chanted in an undertone or on a particular key (to which the dying man will be found to respond, may later constitute also a part of the ritual of transition, accompanied by the anointing with oil, as preserved in the catholic church. extreme unction has an occult, scientific basis. the top of the head of the dying man should also symbolically point towards the east, and the feet and hands should be crossed. sandalwood only should be burned in the room, and no incense of any other kind permitted, for sandalwood is the incense o

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

rarchy. c. store up strength for increased dynamic activity for an ensuing period of service. d. bring about a fusion between the objective and subjective life of humanity. 3. this leads to a technique of approach, based upon the realisation of the above objectives, to an effort to see me (as i symbolise for you the spiritual vision, and to the establishing of a pathway of approach, symbolised in the ritual i gave you as a golden band of light. this you- 36- discipleship in the new age- volume ii copyright 1998 lucis trust were to visualise as extending between yourselves, as a group, to your tibetan brother. this pathway of approach is the path which it is planned should constitute a more familiar symbol than has hitherto been the case in the religious life of the race. 4. this pathway of

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

have ever recognised this relationship, and the bible has testified to it "the stars in their courses fought against sisera "who can withstand the sweet influences of the pleiades; and many other passages bear out this contention of the knowers. many church festivals are fixed by reference to the moon or a zodiacal constellation. investigation will prove this to be increasingly the case, and when the ritual of the new world religion is universally established this will be one of the important factors considered. the establishing of certain major festivals in relation to the moon, and in a lesser degree to the zodiac, will bring a strengthening of the spirit of invocation and the resultant inflow of responsive influences. the truth lying behind all invocation is based upon the power of thou

hey are steadily gathering momentum and will before long enter upon their designated task. the masonic movement when it can be divorced from politics and social ends and from its present paralysing condition of inertia, will meet the need of those who can, and should, wield power. it is the custodian of the law; it is the home of the mysteries and the seat of initiation. it holds in its symbolism the ritual of deity, and the way of salvation is pictorially preserved in its work. the methods of deity are demonstrated in its temples, and under the all-seeing eye the work can go forward. it is a far more occult organisation than can be realised, and is intended to be the training school for the coming advanced occultists. in its ceremonials lies hid the wielding- 334- the externalisation of t

in a general sense to the three degrees of the blue lodge in masonry. the analogy is not entirely accurate, owing to the unavoidable degeneracy of masonry, but with the restoration of the mysteries, masonry also will come into its own. these phases are: 1. the stage of a general recognition of light in all departments of human living. this is inferred in the first stanza of the new invocation. if the ritual of the e.a. is studied in the light of this information the significance will emerge. the poor and destitute candidate emerges into the light. 2. the stage of complete economic reorientation; in this, humanity is relieved of all economic anxiety and is free to receive its due wages and the right reward of all service rendered in the building of the temple of the lord; this building proc

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

nd of the second aspect, the soul. 3. through the growing emphasis laid by the many occult groups throughout the world upon the use of the o.m, its frequent use by these groups in public, and by those intent upon meditation. the soundest approach is that of the masonic tradition, because it deals primarily with the world of meaning and with a phase of the esoteric teaching. the use of the amen in the ritual of the christian church will eventually be discouraged, because it is basically a materialistic affirmation, being usually regarded by the average churchgoer as setting the seal of divine approval upon his demand to the almighty for protection, or for the supply of his physical necessities; all this is, therefore, related to the life of desire, of aspiration, of dualism and of request

in the clearest notes and tones and shades the deepest secret behind his purpose? it scarcely makes sense to you and is dismissed as a piece of symbolic writing, used by me in order to convey the unconveyable. yet i am not here writing in symbols, but am making an exact statement of fact. as beauty in any of its greater forms breaks upon the human consciousness, a dim sense is thereby conveyed of the ritual of sanat kumara's daily living. more i cannot say. here are hints, therefore, as to the divine purpose; each of the seven supplements and completes- 160- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the other six. only by attempting to grasp the whole inner synthesis will we arrive at the merest hint of the nature of that exalted consci

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

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 clermont rite was templar. i have so far failed to trace any copy of the ritual in this country with the exception of that which has been placed recently in my hands, an example of the discoveries that await research in continental archives. the templar element- which may be called the historical part- is combined with a part of symbolism, for though allegory is said to be abandoned in the fourth degree, its spiritual sister is always present in ritual. the aspect

antic episode stands last in a series of similar fictions which are to be found in the history of alchemy. when we are led to infer therefore by the records before me that the chapter of clermont reached its end circa 1763, we shall infer that it was in a position no longer to carry on the pretence of possessing and being able to communicate at will the great secret of alchemy. it is evident from the ritual that this was not disclosed to those who, being called in their turn, were admitted to the highest rank and became knights of god. it was certainly promised, however, at a due season as a reward of merit. from a false pretence of this kind the only way of escape would be found by falling back upon renounced and abjured allegory. now, we have seen that the chapter in its last degree repr

in england, though it is not unknown by name, in view of the bibliographies of kloss and wolfsteig. it is called le chevalier du temple, and is of high importance to our subject. the collection to which i refer is in twelve volumes, written on old rag paper, the watermark of which shows royal arms and the lilies of france: it is pre-french revolution and post 1768- say, on a venture, about 1772. the ritual to which i refer extends from p. 73 to 202 of the fifth volume, in a size corresponding to what is termed crown octavo among us. the hand is clear and educated. the particular templar chivalry is represented as an order connected with and acknowledging nothing else in freemasonry except the craft degrees. in respect of antiquity it claims descent by succession from certain canons or kni

in the minutes of a royal arch chapter, dated august 28, 1769. i have sought to go further back and so far have failed. it was certainly working at bristol in 1772, and two years later is heard of in ireland. it is a matter of deep regret that i can contribute nothing to so interesting and vital a question, which appeals especially to myself on account of the beauty and spiritual significance of the ritual in all its varied forms. the number of these may be a source of surprise to many, and i have pointed out elsewhere that however widely and strangely they differ from each other they have two points of agreement: there is no traditional history presenting a perpetuation myth or a claim on the past of chivalry, while except in one very late instance, there is no historical account whateve

much too simple and far too direct for a continental source. moreover, the kind of issue would have found no appeal in france; for example, or germany, because there was no longer any need in fact to guard the tomb of christ, and there were no pilrims in the sense of crusading times. finally, they would not have allegorised on subjects of this kind. i am acquainted personally with nine codices of the ritual, outside those which belong to irish workings, past and present, an opportunity to examine which i am hoping to find. the most important are briefly these (1) that of the baldwyn encampment at bristol, which is probably the oldest of all: the procedure takes place while a vast army of saracens is massing outside the encampment (2) that of the early grand rite of scotland, subsequently m

BAPHOMANTIS LUCIFERIAN SATANIC MASS

say: we have gained the blessings of our lord lucifer, may his protection and grace be with us in our endeavors. this rite is at an end. we shall stand tall and proud in our freedom. be with us as we depart. all say: hail lucifer! hail satan (if you have offering offer it now however you chose, give thanks and pay homage to lucifer. a homage of lust may now begin at this time and the energies of the ritual may be directed toward a specific intention if so desiricbasil valentine twelve keys copyright c seo-ebooks http//stores.ebay.com/seo-ebooks twelve keys of basil valentine 2 of 95 twelve keys of basil valentine this edition copyright 2006 seo vebooks editing, corrections, translations copyright 2006 seo vebooks all rights to the original material, textual typesetting, format and visual

BEHOLDERS OF NIGHT

nathan harris (red priory) and the independent initiates of the luciferian path. vox barathrum, michael ford [1] iblis, the black light by peter lamborn wilson. gnosis magazine [2] yatuk dinoih, a grimoire of persian and left hand path witchcraft by michael w. ford [3] lilith, awlraun-lilith, see azothoz by michael w. ford [4] azothoz, a book of the adversary by michael w. ford [5] yatuk dinoih, the ritual of infernal union [6] the black flame is the essence of the isolated divinity of self, the unity of the sethian god form of the individual. see azothoz, lords of the left hand path by stephen flowers and the diabolicon by michael aquino [7] fire and ice and lords of the left hand path by stephen flowers [8] ayn al-qozat explained iblis/satan as the gateway between worlds, or the imagina

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

ns where he began where he is now the seven riders settings variations tsiu marpo in history 3. iconography tsiu marpo and company the purpose of violence the ma..ala the ma..ala and tibetan deities vii ix x 1 2 3 5 7 8 10 10 11 15 18 21 29 29 32 35 36 38 40 47 47 52 57 60 v 4. text and ritual ritual materials the warlord s tantra the perfect feast petition offering the lightning garland fragment the ritual goal 5. oracle oracle features and purpose oracle trance and ceremony oracles and the laity the tsiu marpo oracle pehar oracles and society conclusion deity mobility further research appendices appendix a: the warlord s tantra appendix b: the perfect feast petition offering appendix c: the lightning garland fragment appendix d: fragments from the unprecedented elegant explanations bibli

nfluential role: his origin story and its connection with tibetan cultural history, his iconography and its representation of tibetan expressions of violence, his involvement in apotropaic ritual, and his importance within the tibetan oracle tradition. this last venue of exploration will pull from all previous venues in order to elaborate on the oracle tradition as a dynamic outlet, through which the ritual program of the deity is enacted for a social service, and which utilizes iconographically significant ritual implements to submerge the service within a realm of sacrality. through this detailed examination of one tibetan protector deity, i hope to provide a template for further studies on protector deities as a whole, an arena of tibetan studies that is still dim and disorganized. ther

ed, and the various sources that have contributed to the figure of tsiu marpo and of protector deities in general. from there my focus will contract into a detailed exploration of the protector deity tsiu marpo and expand outward into his iconographic, cosmologic, ritual, and oracular importance. my conclusion will tie these observations together to illustrate the multifaceted connections between the ritual and the social in tibetan buddhism and the importance of protector deities as a cohesive force between multiple cultural milieus, particularly lay and monastic communities. x figure 1. tsiu marpo (tenzin 1975, p. 415) xi introduction since the arrival of buddhism in tibet during the seventh century c.e, the religion has had a complex, at times uncomfortable, relationship with the indige

nd to share and how these appearances are understood in a tantric ritual context. like his origin story, the descriptions for tsiu marpo s iconography are found within his texts. this section will also explore the concept of the buddhist ma..ala and how it situates tsiu marpo as well as other deities within the tibetan mythic landscape. the fourth chapter will explore these foundational texts for the ritual manuals that they are. tsiu marpo s mythic origins and iconography are vividly descriptive, but they exist as part of a larger ritual goal that these texts embody. a detailed exploration of the organization and structure of these ritual texts will yield rich information on the process and function of tibetan ritual and on the central role of protector deities within this process. this s

alai lamas, were even regularly consulted concerning nation-wide political matters. as there was once a tsiu marpo oracle, a final examination of tibetan oracles is important in order to uncover the full range of ritual practice and interpretation surrounding this deity. this last chapter will then pull from all previous chapters to elucidate the oracle tradition as a dynamic outlet through which the ritual program of the deity is enacted for a social service and that utilizes iconographically significant ritual implements to submerge the service within a realm of sacrality. this section will end with a comparative examination of another protector deity named pehar. pehar is of equal importance and popularity to tsiu marpo and shares a connection with samy monastery. a brief exploration of

BLACK SERPENT1

t issue! may lucifer light your way. adrianna, the editor http//www.ofs-demonolatry.org this symbol 2000-2006 c. ortiz 4 rite to lucifer basic rite to lucifer this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and k

st, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through the smoke. finally, invite the fifth element (satan, spirit) from the center of the ritual space. kneel at the altar in prayer "we pray thee lucifer, bestow upon us the strength of your design. let the eagle bring us a new understanding. your light shall be our protection and guide us through this life to enlightenment. we are as the wind. we humbly pay homage to thee in our offer of incense that you may know our respect for your vast strength. we offer requests of knowledge

ur creation to do so. hail lucifer. lord and master of enlightenment" then comes the typical ritual body in which requests of concentration, knowledge, intellect, and purification are burned at the altar (i.e. a bowl, incense burner, or bonfire) the ashes must be crushed to a fine powder and later dispersed in the wind. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail lucifer. lord and master of air. we thank thee for being present at our ritual. we bid you, go in peace" oleum and incense of the quarter: lucifer by j. thorp an oleum is a specialized oil made with herbs, flowers, roots, and resins that are used as offerings to the demons/deities. incense is an herbal mixture that is used in ritual for a purp

wers, roots, and resins that are used as offerings to the demons/deities. incense is an herbal mixture that is used in ritual for a purpose, adoration/worship, or meditation. it is made of whole herbs, flowers, roots, and resins and is non-combustible. lucifer oleum olive oil black mustard seed lemon peel poppy seed alum lucifer incense benzoin resin wormwood goldenrod lavender cinquefoil 5 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. recipes for the celebration an easy way to keep the celebration headache free is to delegate cooking responsibilities. let people bring appetizers and desserts, and take care of the main course your self. of course

ocal music store, or surfing the internet, buy a copy of this instant black metal classic. 4 out of 5 possible serpents! 25 first rite to leviathan this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. april 30th the alter must face the west most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. belial first and working clockwise leaving leviathan for last. an incense of calamus and frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter

BLACK WITCHCRAFT

rom the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade which holds significance to the sorcerer himself. some create dolls and others use little or no exterior tools or implements. what holds tradi

f skir-hand witchcraft within the circle, that all may arise from their imaginations the arcana of the luciferic spirit, be it of darkness or light. as the realization of initiatory experience is known by the individual, there is no longer a sense of emptiness regarding the ownership and commitment within the heart of the witch; it is known and believed according to the predilection of the adept. the ritual workings found in the luciferian witchcraft grimoire and other collections by myself present actual workings to manifest both infernal and luciferian spirits and atavistic shades, that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goetic sorcery grimoire, which presents a left hand path alignment with the 72 daemo

spiritual lineage. this article is aimed at enlightening those who would condemn it first hand without the consideration 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: de

BLAVATSKY H P ANTHROPOGENESIS

swastica, this feature before all others[[footnote(s* so it was, and could not be otherwise. julian (the emperor) was an initiate, and as such knew well the "mysterymeaning" both metaphysical and physical[[vol. 2, page] 588 the secret doctrine "the cross was used in egypt as a protecting talisman and a symbol of saving power. typhon, or satan, is actually found chained and bound to the cross. in the ritual, the osirian cries 'the apophis is overthrown, their cords bind the south, north, east, and west, their cords are on him. har-ru-bah has knotted him* these were the cords of the four quarters, or the cross. thor is said to smite the head of the serpent with his hammer. a form of swastica or four-footed cross. in the primitive sepulchres of egypt the model of the chamber had the form of

ings human and spiritual; but that "they are neither, and never were either" it is less easy to prove. the assertion must ever remain on a par with the darwinian claim that man and the ape had a common pithecoid ancestor. what the lecturer takes for a "mode of expression" and nothing more, in the egyptian ritual, we take as having quite another and an important meaning. here is one instance. says the ritual, the "book of the dead[[footnote(s* signatura rerum xiv. ps. 10, 15 et seq* this is indeed news! it makes us fear that the lecturer had never read "esoteric buddhism" before criticising it, as there are too many such misconceptions in his notices of it[[vol. 2, page] 635 man, the parent of all the mammals "i am the mouse "i am the hawk "i am the ape "i am the crocodile whose soul comes

BLAVATSKY H P COSMOGENESIS

that every visible thing in this world had an angelic virtue as an overseer near it, it is not individuals but entire species of things that must be understood, each such species having indeed its particular angel to watch it. he is at one in this with all the philosophers. for us these angels are spirits separated from the objects. whereas for the philosophers (pagan) they were gods" considering the ritual established by the roman catholic church for "spirits of the stars" the latter look suspiciously like "gods" and were no more honoured and prayed to by the ancient and modern pagan rabble than they are now at rome by the highly cultured catholic christians[[vol. 1, page] 124 the secret doctrine. angels and the devils. for the kabalist and occultist there is but one; and neither of them

ically transformed into a crocodile: sebakh or sevekh "or seventh" as mr. gerald massey says, showing it as having been the type of intelligence, is a dragon in reality, not a crocodile. he is the "dragon of wisdom" or manas, the "human soul" mind, the intelligent principle, called in our esoteric philosophy the "fifth" principle. says the defunct "osirified" in ch. lxxxviii "book of the dead" or the ritual, under the glyph of a mummiform god with a crocodile's head (1 "i am the god (crocodile) presiding at the fear. at the arrival of his soul among men. i am the god-crocodile brought for destruction (an allusion to the destruction of divine spiritual purity[[footnote(s[[footnote continued from previous page] which turned into "night- are septenary, i.e, divided like the pitris into seven

e gives the corroboration of, and repeats the doctrine of, esoteric buddhism, for it alludes directly to the fifth principle (manas, or the most spiritual part of its essence rather, which merges into, is absorbed by, and made one with atma-buddhi after the death of man. for se-khen is the residence or loka of the god khem (horus-osiris, or father and son, hence the "devachan" of atma- buddhi. in the ritual of the dead the defunct is shown entering into sekhem with horus-thot and "emerging from it as pure spirit (lxiv, 29. thus the defunct says (v. 130 "i see the forms of (myself, as various) men transforming eternally. i know this (chapter. he who knows it. takes all kinds of living forms. and in verse 35, addressing in magic formula that which is called, in egyptian esotericism, the "anc

ivisions of the universe, the gods, the demons and mankind (book i, ch. 2) both in greece and in india the first visible male being, who united in himself the nature of either sex, abode in the egg and issued from it. this "first born of the world" was dionysius, with some greeks; the god who sprang from the mundane egg, and from whom the mortals and immortals were derived. the god ra is shown in the ritual (book of the dead, xvii, 50) beaming in his egg (the sun, and he starts off as soon as the god shoo (the solar energy) awakens and gives him the impulse "he is in the solar egg, the egg to which is given life among the gods (ibid, xlii, 13. the solar god exclaims "i am the creative soul of the celestial abyss. none sees my nest, none can break my egg, i am the lord (ibid, lxxxv. in view

uild or fashion upon these models forms evanescent and transcendent. at this stage of action, the demiurge* is not yet the architect. born in the twilight of action, he has yet to first perceive the plan, to realise the ideal forms which lie buried in the bosom of eternal ideation, as the future lotus-leaves, the immaculate petals, are concealed within the seed of that plant. in chapter lxxxi. of the ritual (book of the dead, called "transformation into the lotus" a head emerging from this flower, the god exclaims "i am the pure lotus, emerging from the luminous one. i carry the messages of horus. i am the pure lotus which comes from the solar fields" the lotus-idea may be traced even in the elohistic chapter, the 1st of genesis, as stated in isis[[footnote(s* lakshmi is venus- aphrodite

BLUE EQUINOX

y essay. liber cclxv. the structure of the mind. a treatise on psychology from the mystic and magical standpoint. its study will help the aspirant to make a detailed scientific analysis of his mind, and so to learn to control it. liber ccclxv. the preliminary invocation of the goetia so-called, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. liber mcclxiv. the greek qabalah. a complete dictionary of all sacred and important words and phrases given in the books of the gnosis and other important writings both in the greek and the coptic. numerous other instructions are in course of preparation, and will be

.circle .chapter .society .brotherhood. or any other to designate the body of initates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian or moslem philosophy, let him reflect that this is a defect of language, the literary limitation and not the spiritual prejudice of the man p. 24. especially let him guard against the finding of definite sectarian symbols in the teaching of his master, and the reasoni

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

all wrong. i feel a sort of sentimentality injuring your scientific attitude..o.m] april 20, 2:40.3:10 p.m. having left home about 2:15 i climbed up towards the mountain till i found a secluded spot; there i knelt down and did breathing exercise. felt prana all over body. invoked adonai and tried to unite with him. a brilliant white light filled sphere of consciousness. arose as adonai performed the ritual of pentagram, then prayed aloud and fluently, trying to unite consciousness with all nature. knelt again in meditation, and arose much strengthened and with a feeling of the divine presence [this is excellent for a beginner. but remember.all these divine illuminations are mere breaks..o.m] note: i find more and more difficulty in remembering any details of these practices the next day

BOOK OF PLEASURE

have analogy to certain early sex principles in nature. they are carried further in the sacred alphabet, being too abstruse to explain by orthodox words and grammar*(3) the ego*(4) the belief ever striving for denial- fulness by multiplication, the book of pleasure (self love) get any book for free on: www.abika.com 15 is kept free by retention in this*(5 "he, the ego, now becomes the "absolute" the ritual and doctrine lying on your back lazily, the body expressing the condition of yawning, suspiring while conceiving by smiling, that is the idea of the posture. forgetting time with those things which were essentialreflecting their meaninglessness, the moment is beyond time and its virtue has happened. standing on tip-toe, with the arms rigid, bound behind by the hands, clasped and stranin

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

nd on the altar. a candle on the altar is also helpful so that you can read from the book of rituals. whether you have one candle or two is up to you. an incense burner is pretty much a necessity. incense has been used in religious rites for thousands of years. the old belief was that the smoke of the incense carried your prayers up to the gods. certainly it adds immeasurably to the atmosphere of the ritual. since there is frequent need to move the incense-burner about the circle (e.g. to cleanse, or "cense" the circle itself during the consecration part of a ritual, a simple dish to hold a cone or stick of incense is not ideal. it is far better to have a hanging (swinging) censer. these can be bought or can be made. a special charcoal briquet is then placed in the censer and lit, then pow

rite of passage that you will be concerned with is that of initiation. it is important that you be aware, and have some understanding, of the different parts of the initiation ritual and its symbolism. in its most general sense, initiation denotes a body of rites and oral teachings arranged to bring about a very definite change in both the religious and the social status of the person undergoing the ritual. there is a catharsis: a spiritual cleansing. the person becomes, in effect, another person. the central theme of an initiation (any initiation, whether it be witchcraft, primitive tribal or even christian, in form) is what is termed a palingenesis: a rebirth. you are ending life as you have known it to this point and are being "born again. and reborn with new knowledge* all initiation

on, at the start, but you will, of course, have separated yourself from others in the sense of absorbing yourself in your studies of the craft. you will also spend much time alone, meditating on what you are about to undertake. you will cleanse yourself, by bathing and fasting only bread, honey and water are allowed for twenty-four hours prior to the actual initiation and by sexual abstinence. at the ritual itself, rather than any rigorous symbolic death or dismemberment, you will experience a blindfolding and binding, which symbolize the darkness and restriction of the womb. as you are "born, these restrictions will fall from you. you will gain new knowledge as certain things are revealed to you, and then receive a new name. you will be welcomed to your new life by your brothers and siste

presuming that you have not yet even made your athame, this casting is of the most basic. you will need your altar furniture: candle, censer, goblet or drinking-horn, salt and water, libation dish and (if you wish) figures representing the deities. there should be wine in the goblet. self-dedication this ritual should be performed during the waxing moon, as close to the full moon as possible. for the ritual i would suggest you be completely naked, wearing no jewelry of any kind. along with the rest of the altar furniture there should be a small dish of anointing oil (see lesson thirteen, page 198 for recipe) standing between the water and the salt. the altar is set up in the center so that, when you stand in front of it, you are facing east. the circle is indicated (by cord, chalk or paint

and then replace the goblet on the altar with the words: there are several ways of creating a temporary circle. one is to permanently mark the circle on a secondary piece of carpet that can be rotted up and put away between rituals, and unrolled and laid down over the regular floor covering when needed. another is to have a six to twelve inch wide length of material in the form of a circle, with the ritual circle marked on it. this can also be taken up and laid down when needed. the advantage is that it is far less bulky than a complete carpet and so much easier to store. figure 4.1a figure 4.1b "now is the temple erected. i shall not leave it but with good reason. so be it" sit or kneel before the altar, head bowed, and meditate for a few minutes on the god and the goddess, the craft and

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

by inheritance rather than from a book, and the similarities are remarkable. ritual was practised by the canal people within a triple magical square, each square joined by four lines and constructed from wood known as 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summoned the entity to assist in the ritual. if you would like to read more about this, you will find some recommended books listed in further reading, page 301. certainly, i can recall two terrifyingly swarthy aunts who commanded the family, and my father recounted many superstitions and much canal lore when i was young. this included the tale of a terrifying character called kit crewbucket, whose ghostly form would appear on a

ding healing energies to others. for example, love magick could, if you wish to bring love into your life, be focused on increasing the love in the world, thereby attracting love in its many forms, and not just romance. more specifically, you may wish to attract one special person, to deepen an existing relationship or bring back a straying partner. for this, however, you would need to build into the ritual a proviso that this happening should be right for that person as well as for yourself. modern witchcraft is all too aware of the need not to infringe on the free will of others. as i have mentioned, binding or banishing spells work by lessening a negative influence or by protecting potential victims, rather than by attacking a person, however destructive they may be. a book of shadows w

od. apart from the suggestions i have made for possible rituals and books you can read, there are countless books of shadows on the internet that can act as inspiration. there are no rules set in stone; rituals carried out in love and even laughter, perhaps when a candle will not light, are far more effective than the most elaborate ceremony in which everyone is so focused on getting it right. if the ritual rather than the intent is all, the power becomes dissipated and anxiety blocks the innate magick we all experienced as children. magick works best when we can leave behind our innate demands for precision and order. the more formal and lengthy rituals may act as a powerful aid to focus, but they may, equally, ignore the importance of learning through experience and the heart. witchcraft

on spontaneity. it is important that you choose a coven that operates in a manner with which you feel comfortable. some modern covens do practise sky-clad, or naked, but i would advise you to avoid this, as this can make some people feel very self-conscious and needs very strong parameters to prevent ceremony from spilling into everyday relationships. it can also detract from the spirituality of the ritual. if sexual attraction or spontaneous sexual fantasies are allowed to arise between members of a group, this can make ritualistic contact very difficult, especially where members are in relationships with people outside the coven. the sacred marriage, which involves ritual sex between god and goddess, is an important part of seasonal celebrations. however, modern covens often celebrate t

h involves ritual sex between god and goddess, is an important part of seasonal celebrations. however, modern covens often celebrate the ritual coupling of earth and sky by plunging a knife into a chalice of water, or by the use of physical sex carried out in private, by an established couple, out of sight of the coven. in this way, any very human complications may be prevented from creeping into the ritual. it is also possible to come across well-meaning but totally inexperienced groups who attempt to practise the kind of work that a medium, white witch or healer would take years even to approach. unfortunately, it is all too common for lovers of occult movies to set themselves up as gurus and wreak unintended havoc on the psychological and psychic well-being of others. you should be sure

CASTING THE CIRCLE

(removed) index of spells (removed) seite 181 wicca01.txt index (removed) end seite 1 casting the circle (luciferian) by michael ford draw circle in flour if not painted in temple. place a candle in each of the four cardinal directions. the altar can be on the ground, a table, rock or such. the altar should be in the center or just north of center of the circle. light the candles and the incense. the ritual facing north, the high priest and priestess kneel in front of the altar with him to her right. she puts the bowl of water (mixed with the ashes of the dead or grave soil) on the altar, places the point of her athame in it and says "i exorcise thee, o creature of water, the my sacred will exorcises from this all things unwilling to manifest according to my desire. bring the warmth and st

CHAOS MAGICK AND LUCIFERISM

cribed 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 the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, wh

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ritual involving prayer and the bible that was used in order to find burglars and thieves in the slave community. an identical system of supernatural detection 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

the father and the son and the holy ghost, if you have taken sam's chicken don't drink this water, for if you do you will die and go to hell and be burned in fire and brimstone, but if you have not, you may take it and it will not hurt you" while ingestion of the grave dirt as a sign of solidarity with the supernatural realm remained consistent with african beliefs, this afro-christian version of the ritual replaced the oath spirits with biblical characters who assumed the roles of the otherworldly arbiters of divine judgment.[7] in the united states, the perceived power of collective rituals aroused great misgivings among slaveowners and members of the slaveholding establishment in the nineteenth century. worried over the implications of providing christian religious instruction to bondpe

in addition to plants, poisons were made with minerals, animal parts, blood, or other organic materials. many of these substances were also essential for creating harming implements such as charms and "trick bags" at a 1766 trial in maryland, one "negro nero" was found guilty and sentenced to death for attempting to poison with "groundpuppies" or dried salamanders, which would become a staple in the ritual formulae of african american conjurers in the post-emancipation era. in eighteenthcentury virginia, a slave was charged in a conspiracy to kill a slaveowner\ 74\ by exposing him to a potent mixture "dick was a superstitious fellow" the record states "and believed that he could accomplish his purpose by beating up leaves with snake heads, and leaving the combination at the door of his ma

various ailments from the bodies of the sick was another practice that was widely utilized in the ministries of pentecostal faith healers. elder lucy smith, a preacher in depression-era chicago\ 111\ told how she once rebuked the "death demon" of a woman who was "past talking or seeing" the performance of this "work of deliverance" as such spiritual traditions came to be known, strongly resembled the ritual gestures of conjurers, who made a common practice of extracting afflictions in the form of small animals or objects from their patients. similarly, pentecostal healers claimed power over diseases that they literally delivered from the bodies of the sick, which were sometimes manifested in visible malevolent tumors or growths.[42] some pentecostal healers personified the anomalous traits

erved that a profusion of commercial goods that guaranteed prosperity, wealth, and other extravagant promises was bought by believers "sprays, incenses, baths, floor washes, perfume oils, special soaps, powders, roots and herbs" were trade items for spiritualist practitioners "it was not uncommon" baer found "to see ejinx removing f candles or edr. japo f anointing oil used in spiritual churches" the ritual procurements utilized in spiritual ceremonies were often the same as those obtained in the occult drugstores and religious markets frequented by conjure practitioners.[53] a concern for healing was prominent in the ministries of spiritualist leaders from the beginning of the movement. like conjure practitioners, black spiritual practitioners treated affliction in the context of the cond

CHRONOLOGIA RORISPERGIUS

by palamedes during the siege of troy. herodotus attributed them to the lydians in the reign of atys. 1194 fall of troy (events described in iliad/odyssey. 1100 (ca) rise of mayan culture. 994- king david captures jerusalem. 10th century bce solomon, son of david, king of israel flourished 950 torah/pentateuch, song of songs. 900 bc "the sacrificial deities, agni and soma, as personifications of the ritual order, effectively survived the transition from theism to pantheism in 900 bc (james: 1963..pg 77) 800- the iliad and the odyssey were recited by a blind poet named homer; hesiod: works and days, theogony; upanishads 751 rome was founded 740 o.t. book of isaiah. 628-551 zarathustra/zoroaster 600- taoism (or daoism) is established in china as a religion by the legendary lao-tzu 580- 530

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

s of the fourth dimension. there are many connections between the elite-brotherhood and black magic, and once you get involved in that, it is easy for your consciousness to be taken over by an extreme negative force. such ceremonies and ritual can conjure up very dark and malevolent energies, which can possess the people involved. most freemasons learn the lines of their ceremonies and go through the ritual without any idea of what they are playing around with and attracting to them. most think it is just a gentlemen's club, but the ceremonial has been designed to attract extreme negative energies which allow a "possession" by the negative elements of the fourth dimension. when i spoke at a spiritual-healing exhibition in birmingham, i was surprised to find it was being held in the main fr

DAVID ICKE CHILDREN OF THE MATRIX

e initiate, but he is intentionally mis-led by false interpretations. it is not intended that he shall understand them, but it is intended that he shall imagine that he understands them..their true implication is reserved for adepts, the princes of masonry."2 exactly. jim shaw says that there are two kinds of freemason. one just sits through the meetings and doesn't make much effort to understand the ritual, and the other does all the work, but only keeps to the ritual and memorises or reads the words without understanding what they really mean. that's correct, but there is a third kind: the very few who know the truth of who really controls freemasonry and what the rituals and initiations are really designed to achieve. shaw also confirms from his own experience how the freemasons manipul

erovingian line left northern france and belgium for scotland in the 12th century to become famous "scottish" aristocratic families, some of whom were princess diana's ancestors. this is one reason why scotland is so important to the illuminati and why we have the biggest secret society in the world called the scottish rite of freemasonry. the house of windsor, who were most certainly involved in the ritual murder of diana, descend from the merovingians. the three-pointed fleur-de-lis (formerly the trident of atlantis and lemuria) became the symbol of the merovingian bloodline and so you see it used profusely by british royalty, on official buildings (like a gate at the white house, and in churches (figure 15. the bee is also a merovingian symbol and this was associated with artemis (see p

s' chests. the records indicate that victims were sometimes impaled so that they hung upside down on the stake. death by impalement was slow and painful. victims sometimes endured for hours or days. dracula had the stakes arranged in various geometric patterns and the most common was a ring of concentric circles. the height of the spear indicated the rank of the victim, an excellent indication of the ritual-obsessed reptilian mind. the decaying corpses were often left there for months. it was once reported that an invading turkish army turned back in fright when it encountered thousands of rotting corpses impaled on the banks of the danube. in 1461 mohammed ii, the conqueror of constantinople, a man not noted for his squeamishness, was sickened by the sight of twenty thousand impaled corps

to hold the mammal codes open and maintain human form because their "base-line" state is reptilian and the mammalian codes would close if they did not consume frequent supplies of human blood. they also want an adrenaline that enters the bloodstream in large quantities at times of extreme terror. hence they have victims who know the shape-shifters 139 they are going to be sacrificed and they use the ritual to build their terror to the point of death. this allows them to drink blood full of that adrenaline. arizona wilder supplies precisely the same information from her own horrific experience. she says she conducted sacrificial rituals for the american elite and the british royal family at places like balmoral castle in scotland, as revealed in the biggest secret and the video, revelation

ement at the foot of the caucasus mountains, there was a cemetery sacred to hecate. jason of the argonaut legends was said to have offered a sacrifice to hecate at colchis.5 (colches-ter is the oldest recorded town in england and its first roman capital. the illuminati satanic network continues to perform sacrifice rituals to hecate and this goddess was massively part of the symbolism surrounding the ritual murder of princess diana, as explained in the biggest secret. indeed, diana could well have been a sacrifice to hecate, the triple-headed goddess with the symbolism of sirius, sirius b, and sirius c. the name, hecate, literally means "one hundred" both sirius b and c take 50 years to orbit sirius a and the symbolism of one hundred, the duel orbit of "the twins, was often used as code fo

DAVID ICKE THE BIGGEST SECRET

save humanity and givethem eternal life. one classic symbol of mithra was as a lion with a snake curled aroundhis body, while he holds the keys to heaven. this is more nimrod symbolism and theorigin of the story of st peter, one of jesus 12 disciples, holding the keys to heaven.peter was the name of the high priest in the babylon mystery school. after an initiateof the mithran cult had completed the ritual, the members had a meal of bread and winein which they believed they were eating the flesh of mithra and drinking his blood.mithra, like a long list of pre-christian gods, was said to have been visited by wise menat his birth who brought him gifts of gold, frankincense and myrrh. the same was saidby plato of his teacher, socrates, in ancient greece. christianity is a pagan sun religion

n emperorsleft off, the popes would take over. the roman dictatorship became a papal dictatorshipand in the centuries that followed, europe became a landscape of untold slaughter. the118pope ruled and who ruled the pope? the babylonian brotherhood, exactly as they dotoday. the hebrew and christian religions are the inventions of those who controlledthe underground stream of secret knowledge. even the ritual garbs are the same in somany ways. what do jewish people wear? skull caps. what does the pope wear? askull cap. this is symbolic of the way priests in the mystery schools used to shave thebacks of their heads. the more formal headgear and ritual of judaism and christianityare also very similar because they originate from the same source and the popes mitreis the fish head symbol of nimr

the planet is engulfed by negativeemotional energy. it is this energy on which many of the lower fourth dimensionalreptilians either feed or use to manifest in this dimension. if you want undeniable proofthat the branch davidians and their children were sacrificed at waco, i stronglyrecommend you watch the video: waco: the rules of engagement.9 y ou will neverbelieve an official statement again. the ritual names for the demons are still the sametoday as those used in the ancient world and by later groups like the templars.confirmation of this comes from a stream of accounts by modern victims of satanism. afriend of mine, the british therapist, v era diamond, has been working for nearly 20 yearswith people who have been subjected to satanic and mind control abuse. she says:children say the

thesatanists and their reptilian masters want to access the pure pre-pubescent energy fortheir own purposes. i have been told by satanists, many of their victims, and bytherapists working with victims, the same stories of regeneration rituals. the ageingsatanist, sometimes a high ranking member of the brotherhood, stands in the centre of acircle of babies or young children. as they are sacrificed the ritual allows the satanist toabsorb their life-essense, their life-force, and regenerate his or her body. the worldsmost famous satanist, aleister crowley, who had connections to both winstonchurchill and the nazis, advocated human sacrifice and admitted to sacrificingchildren. in his 1929 book, magick in theory and practice, he explains the reasons forritual death and why small boys are the b

lling children and teaching women how to abort.15 it is true that mostof these confessions were made under extreme torture by the roman church satanists, theinquisition. but not all of these reports were gleaned in this way and the themes are sostrong, and the story so consistent, that it would be ridiculous just to dismiss them all. andone thing is quite provable. these very ceremonies involving the ritual murder of children,and the use of women called breeders to produce babies and aborted foetuses for sacrificeto a demon god, are most certainly performed today and this satanic structure of abuseand ritual murder is controlled by the very secret society network the templars helped toexpand. the testimony of one templar, squin de flexian, said they all had to swear neverto leave the order

DEITUS

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 the name of satan, but the sa

cus all of their attention on their magical art. they would pray to god fervently for the power to command the spirits and would then summon or invoke the spirits with threats and warnings to appear peacefully and affably ready to serve the whim of the magician. the grimoires warn that the magician dare not leave the circle of protection without discharging the spirit or err in the performance of the ritual or else the spirit will seize the magician and kill him or else drive him insane. ironically, the magician would have to be insane to believe that the great adonai would grant him the power to command spirits in order that he might destroy his enemies, obtain great treasure, and fulfill his sexual desires with young virgins or that the demonic lords he calls upon would be so easily inti

DEMONIC BIBLE

these statements, made by those who want to promote a positive image of satanism, are clearly erroneous and are based on a christian morality. it would be much more satanic to admit that magical power can be raised through human sacrifice and used to enhance the power of a destruction ritual but the legal dangers of killing another human being outweigh the added benefit the sacrifice would add to the ritual. this statement attaches no moral or ethical implications to the murder of another human being. if you kill for your country you are called a hero but if you kill someone who has wronged you then you are called a criminal. satanists are superior. the masses exist to serve. the life of one satanist is worth the lives of a hundred thousand men. concerning the rituals the demonic bible is

moon. the rituals can take any form you choose. it is not essential to shut out all outside light sources unless you are prone to distraction. you may adapt the rituals to your liking but they must be committed to memory. for this reason, i have left the invocations simple and repetitive. you will have no problem memorizing the invocations and can easily add your own embellishments when you enter the ritual chamber. the following is an example ritual working which a novice practitioner may wish to employ* set myself apart to the dark lord* become celibate, abstain from drugs and alcohol, eat less* study the occult every day, perform ritual every night [beginning a few nights before the full moon] 3 nights before full moon: shave head, take bath of purification in salt water, recite "renunc

burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. recite any preliminary statements("i have crossed the gates of hell. etc. 7. recite incantation three or more times; until satisfied that the alignment has been formed. 8. drink from chalice as a sign of communion with the forces of darkness. 9. extinguish candles; allow light to once again enter the ritual chamber. in the performance of these rites you shall set yourself apart to the forces of darkness, consecrate your body as a temple to the dark lord, cross the gates of hell, and become one with the forces of darkness. this differs from all other systems of magic involving the invocation of spirits. white magicians stand inside protective pentagrams wearing protective amulets to shield

ginning working with a partner. in either case, the rituals will take one of the two following forms. working with another can be beneficial or it can be detrimental depending on the nature and personality of the individual. it should be stressed that while the formula given here involves sexual contact it is the energy raised through the sexual act rather than the act itself which is integral to the ritual. if either participant is motivated by objectives other than the ritual, the energy raised will be directed elsewhere. initiatory style ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. celebrant lights candle(s. 4. celebrant lights incense; places incense in incense burner. 5. wait a few minutes; allow the

initiate recites any preliminary statements. 8. initiate recites incantation three or more times. 9. celebrant and initiate recite incantation together three or more times. 10. both drink from chalice as a sign of communion with the forces of darkness. 11. the initiate gives herself to the celebrant who does to her as he wishes. 12. celebrant extinguishes candles; allows light to once again enter the ritual chamber. cooperative style ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. either celebrant or partner lights candle(s. 4. either celebrant or partner lights incense; places incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. celebrant re

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

rn practice tends to distinguish "demon" from "daemon (q.v, the guardian angles (q.v) of the greeks. deosil: clockwise. the usual direction of movement in a magickal circle. the direction of circumbambulation (q.v) in the pathway of light. used to build energy. desire, ritual: a term used by don tyson to define the emotional motivation that gives rise to and drives a particular ritual expression. the ritual desire is what the ritualist seeks to fulfill by conducting the ritual. destiney: the complete and perfect fulfillment of human potential. devil, the: see satan. devils: an alternate name for the legions of demons in hell that serve satan. dialectic, hegelian: see thesis-antithesis-synthesis theory. directive: a sample or representative of what is sought, used as an aid in dowsing (q.v

imal (see transmigration of souls) after death. relaxation: the first step of true meditation. remanence: occurrence of reactions relating to a bygone material object or condition, as if the object or condition were still present. a term used in dowsing (q.v. retort: in alchemy (q.v, a type of container. in sex magick (q.v, the vagina. results, lusting for: being focused on results rather than on the ritual to obtain the results. it uncenters the practitioner, diminishing his/her focus and chances for success. a practice to be avoided. ritual: a formalized series of actions both mental and physical, by which magickal and psychic potency is released and directed toward the fulfillment of a specific desire or goal. rose cross: 1) a symbol of adeptship in the hermetic order of the golden dawn

DION FORTUNE MYSTICAL QABALA

ho tries to diagnose and treat his own complaints after reading a medical textbook. that delightful humorist, jerome k. jerome, has told us what happens in such a case. the unfortunate imagines that he has every disease described therein, mystical qabala page 51 except housemaid's knee, and cannot make up his mind as to the appropriate treatment, for everything he fancies is contra-indicated. 16. the ritual initiations of the greater mysteries of the western esoteric traditioh are based upon the principles of the tree of life. each grade corresponds to a sephirah and confers, or should confer, if the order working them is worthy of the name, the powers of that sphere of nature. likewise it opens up the paths leading to that sephirah, so that the initiate is said to be lord of the thirty-se

DION FORTUNE PSYCHIC SELF DEFENSE

of this phenomenon while it lasted. a very interesting case is given in the occult review for december, 1929. in a letter to the editor, signed h. campell "desiring some information which i could not get in any ordinary way, i resorted to the system of abra melin, and to this end prepared a copy of the necessary talisman, perfecting it to the best of my ability with my little stock of knowledge. the ritual performed, i proceeded to clear my 'place of working' a little knowledge is a dangerous thing; my ritual was imperfect and i only rendered the talisman useless without in any way impairing the activities of the entity invoked. this looks like nothing else than gross carelessness on my part; and to a certain extent this is true- but the point i wish to make is this, that my knowledge of

DONALDTYSON BLACKMAS

the belly of a naked woman, and the substitution of semen for the holy chrism oil, urine for the wine, and blackened turnip or excrement for the host. during the course of the mass, the defrocked priest was said to copulate with the woman serving as the altar. sometimes the priest inserted holy wafers into the vagina of the woman before copulation. sometimes the copulation was anal. the words of the ritual were read backwards or distorted by replacing "god" with "devil" or "satan" the sign of the cross was made backwards. one entertaining account claims that the mass was celebrated by a talking goat who read from a missal bound in wolf's skin. the general principle of the black mass is that the mass of the church should be inverted. whereas the regular mass is intended to do good, the bla

who supervised the interrogations. tortured beyond endurance, it is no wonder that the accused women often admitted to these charges merely to bring about a temporary halt to their agony. the term "black mass" was first used in english in 1896. there is little evidence that a true black mass was ever celebrated earlier than the late 17th century. prior to this period, sorcerers occasionally used the ritual forms of the church for their own purposes, to accomplish desired goals by their magic. when the purposes were evil, the ritual practices sometimes involved the perversion and defilement of catholic religious practices. however, the black mass as a celebration or homage to satan or the antichrist is a relatively modern activity. it was performed in the french royal court, and probably i

DONALDTYSON PENTA

then going on in the usual way to complete the figure. this pentagram, shown above on the right, is known as the closing passive pentagram of spirit because it deals with the passive lower elements, and closes the operation. after invoking spirit, and doing whatever magical operation caused you to make the invocation, it is usual to banish this higher element to restore the original condition of the ritual place, and also to restore your own normal everyday state of mind. sometimes it may be desirable to invoke spirit without banishing it, in order to create a spiritual charge or atmosphere in a particular locality, or to infuse an object or person with spiritual energy. this can be a powerful antidote to demonic possession or obsession, and an effective defense against magical attack. it

DONALDTYSON POSSESS

f invocation (the magic circle is an extension of the circle of your own skin. this is done when we wish to gain an intimate communion with a god or higher spirit for the purposes of taking on some of the qualities of that being. sometimes spirits are invoked during magic because the magician wishes to assume the identity, and thus the occult authority and power, of the spirit for the purposes of the ritual. during ritual invocation we usually retain our self-awareness. we feel ourselves as both the spirit who has been invoked, and as our magical selves (the persona we adopt during rituals of ceremonial magic. we are thus twofold in consciousness during successful invocation. you only invoke benign spirits of a higher order who are unlikely to make mischief while in partial possession of y

DONALDTYSON SIGIL

at the seal becomes astaroth in a magic sense, and what is done to the seal is done to astaroth. it is a form of sympathetic magic similar to the use of a small doll or poppet to represent a living individual in traditional european witchcraft. in the golden dawn ritual of evocation, mathers advised that the seal of the spirit to be evoked be kept covered with black cloth in the initial stages of the ritual. as the ritual progressed, the seal was unbound and gradually uncovered in stages, to symbolize the gradual materialization of the spirit within the triangle. care must always be exercised when working with the sigils of demons. mathers only uncovered the seal after intimidating the evoked spirit into obedience by repeatedly striking the seal with his sword. many of those who practice t

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

lready stated, to the epoch of king gaga-makheru or menkheres. this chapter enjoyed a high reputation till a late period, for it is found on a stone presented to general perofski by the late emperor nicholas, which must have come from the tomb of petemenophis] in the el-assasif] and was made during the xxvith dynasty some more recent compiler of the hermetic books has evidently paraphrased it for the ritual of turin" bunsen, egypt's place in universal history, london, 1867, p. 1142. the block of stone to which dr. birch refers is described by gol nischeff, inventaire de la ermitage imp rial, collection gyptienne, no. 1101, pp. 169, 170. m. maspero thinks it was meant to be a "pr tendu fac-simil" of the original slab, which, according to the rubric, was found in the temple of thoth, revue d

s soul and body being proclaimed for him as an established fact in the theban version the hymns and prayers to the gods were put into the mouth of the deceased. as none but the great and wealthy could afford the ceremonies which were performed in the early dynasties, economy was probably the chief cause of this change, which had come about at thebes as early as the xiith dynasty. little by little the ritual portions of the book of the dead disappeared, until finally, in the theban version, the only chapters of this class which remain are the xxiind, xxiiird, cvth, and clist.[1] every chapter and prayer of this version was to be said in the next world, where the words, properly uttered, enabled the deceased to overcome every foe and to attain to the life of the perfected soul which dwelt in

en 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 opened it and embraced the body of her husband, weeping bitterly. then she sought her son horus in buto, in lower

xx certain passages in the pyramid texts seem to show that a belief in the resurrection of the natural body existed in the earliest dynasties.[1] the texts are silent as to the time when the immortal part began its beatified existence; but it is probable that the osiris[2] of a man only attained to the full enjoyment of spiritual happiness after the funeral ceremonies had been duly per formed and the ritual recited. comparatively few particulars are known of the manner of life of the soul in heaven, and though a number of interesting facts may be gleaned from the texts of all periods, it is very difficult to harmonize them. this result is due partly to the different views held by different schools of thought in ancient egypt, and partly to the fact that on some points the egyptians them se

EMPERORS NEW RELIGION CHURCH OF SATAN

ster application requires prospective grotto masters, who are individuals that lead a local chapter of church of satan followers, to perform a self-initiation ritual: 15. before you complete this application when you sense the time is right perform a ritual (using the basic elements described in the satanic bible) to petition satan and the dark legions to accept you as a grotto master. write down the ritual you performed and the results, if any [13] again, this ritual, requesting an infernal mandate, has theistic overtones. part of the church of satan s ideology specifically appeals to people that feel a need to bolster their egos, feeling that they are more important than their social recognition reflects. the satanic bible provides a salt water injection to such people s egos with the as

author, and effectively virtually any behavior is inherently satanic. 3. three recipes for magic focusing on aggression, lust, and compassion. the magic in the third section obviously appeals to people that enjoy magic settings, but the church of satan accepts that some followers do not feel so inclined. the church of satan states that belief in literal demons is permitted within the confines of the ritual chamber and abandoned outside of the chamber. presumably this argument also holds in rituals such as the satanic baptism [15, p. 212] which directly refers to the literal satan. it is a valid argument, but the dual acceptance of belief and non-belief is also an effective tool for appealing to such strongly diverging groups of people as theists and atheists simultaneously. 4. a listing o

rituals includes the following rituals: 1. le messe noir a rite of passage intended to rid the follower of catholic christian dogma. 2. l air epais an initiation ritual in which the participant symbolically dies and is reborn as a satanist. 3. das tierdrama a reminder of one s animal heritage. 4. homage to tchort draws inspiration from russian folklore of various demons, which are summoned during the ritual. 5. the ceremony of the nine angles inspired by h. p. lovecraft, it is intended to emphasize potential. 6. the call to cthulhu also inspired by h. p. lovecraft, it reflects the dimness of an almost forgotten past. 7. the satanic baptisms baptism rituals for children and adults. rituals 4, 5, and 6 have no clear purpose. michael aquino, the author of rituals 5 and 6, explains that the fl

knowing that many other believers also do this, it creates a sense of community and belonging, even if each believer is alone. the followers may be alone, but they are alone together. such magic and rituals bind the followers together much like a regular church community does, only without the social interaction. the knowledge that others perform the very same rituals also creates the belief that the ritual is more important, or more effective, than if it were a home made ritual. the follower gets the impression that his behavior is meaningful, and it gains validity by social proof (i.e, the assumption that if many do it, it is inherently correct or makes sense. social proof also persuades people to engage in a behavior that they would not otherwise have displayed. dressing up funny is les

available for initiation of it is a religious question whether this magic actually works, but if the chief purpose of the magic is to vent frustrations and get it out of one s system, the magic probably has some self-therapeutic value. the wedding ritual may have been published in past issues of the church of satan s newsletter, the cloven hoof, but back issues prior to no. 126 are not available. the ritual is reproduced in michael aquino s the church of satan [2, p. 604, but this book is not endorsed by the church of satan. the church of satan web site explains which enochian keys (listed in the satanic bible) are associated with different types of rituals, and associates keys 2, 7, and 13 with lust and weddings and key 11 with funerals, according to anton lavey [19. hence, a preparation

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

he pagans, suggest that mere creatures had power over god. this custom in jewish prayers still prevails, especially among hasidic jews, who follow the kabala and believe that the holy name of god, associated with miraculous powers, should not be profaned. yahweh is their invisible protector and king, and no image of him is made. he is worshiped according to his commandments, with an observance of the ritual instituted through moses. the term yhwh means the revealed absolute deity, the manifest, only, personal, holy creator and redeemer. adoptive masonry masonic societies that adopted women as members. early in the eighteenth century such societies were established in france, and they spread speedily to other countries. one of the first to adopt women was the mopses. the felicitaries existe

uld assemble the women at night to join in dance and song. then, the next day, the people would go to the grave of the obambo, or ghost, and make a crude image, after which a bamboo bier, on which a body is conveyed to the grave, and some of the dust of the ground were carried into a little hut erected near the house of the visited, and a white cloth was draped over the door. a curious element of the ritual, which seems to show that these people had a legend something like the old greek myth of charon and the river styx, was a song chanted during the ceremony with the following line: you are well dressed, but you have no canoe to carry you across to the other side. possession in most preindustrial cultures, epileptic diseases were assumed to be the result of demoniac possession. in much of

son designated. valens, however, learning what had been done, put to death several individuals whose names unhappily began with those letters, and the magician, to avoid the effects of his resentment, took a draught of poison. a kind of alectromancy was also sometimes practiced upon the crowing of the cock, and the periods at which it was heard. ammianus marcellinus (fourth century c.e) describes the ritual that accompanied this act rather differently. the sorcerers commenced by placing a basin made of different metals on the ground and drawing around it at equal distances the letters of the alphabet. then whoever possessed the deepest occult knowledge, advanced, enveloped in a long veil, holding in his hand branches of vervain, and emitting dreadful cries, accompanied by hideous convulsio

leland (1899 and often reprinted) presented traditional witchcraft teachings from italy, which leland claimed he obtained from a florentine fortune-teller and hereditary witch in the late nineteenth century. this book is clearly one of the inspirations of the modern witchcraft revival launched by gerald b. gardner, and it has furnished some materials for the contemporary witches book of shadows, the ritual book used by modern witch covens. sources: leland, charles godfrey. aradia: gospel of the witches. 1899. reprint, new york: hero press, 1971. arael one of the spirits that the ancient rabbis of the talmud made princes and governors over the people of the birds. encyclopedia of occultism& parapsychology. 5th ed. arael 83 arariel according to the ancient rabbis of the talmud, arariel is a

published at basle in 1575. the text is in latin and appears to have been influenced by paracelsus. it is of christian, not jewish, origin, and although the authorship is unknown, it is probably the work of an italian. only one of its nine volumes still exists: dealing with the institutions of magic, the work is entitled isagoge, which means essential or necessary instruction. the book introduces the ritual of the olympic spirits who dwell in the air and among the stars and who govern the world. there are, we are told, 196 olympic provinces in the universe: thus aratron has 49; bethor, 42; phaleg 35; och, 28; hagith, 21; ophiel, 14; and phul, 7. each of the olympic spirits rules alternately for 490 years. they have natural sway over certain departments of the material world, but outside th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

which he took steambaths for four days, one on each day. on the evening of the day before initiation he visited his teachers in order to obtain from them instructions for the following day. next morning the priests approached with the candidate at their head, entered the midiwigan, and the proceedings commenced. the publications of the bureau of american ethnology contain several good accounts of the ritual of this society. midwest psychic news former monthly publication covering psychic events in illinois and other states. it flourished for several years in the 1970s. milk-drinking statues on the morning of september 21 (the fall equinox, 1995, a priest of a hindu temple in new delhi awakened from a dream in which the deity genesha asked for a drink of milk. he soon left for a nearby temp

invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may see the hymns of cleanthes or orpheus, with the adjuration terminating the golden verses of pythagoras. in our own evocation of apollonius, we used the magical philosophy of patricius for the ritual, containing the doctrines of zoroaster and the writings of hermes trismegistus. we recited the nuctemeron of apollonius in greek with a loud voice and added the following conjuration: vouchsafe to be present, o father of all, and thou thrice mighty hermes, conductor of the dead. asclepius son of hephaistus, patron of the healing art; and thou osiris, lord of strength and vigour, do thou

ono- encyclopedia of occultism& parapsychology. 5th ed. new reformed orthodox order of the. 1113 mous and recognize one another s initiates. the identities of initiates are held in strictest confidence. coven esbats are usually held skyclad; they work on ethical magic and the celebration of the divinity of each participant. the covens recognize and greet the force of a goddess and god. initially, the ritual performance required three priestesses and one priest, but now this form is usually reserved for large public rituals; the smaller coven meetings require only one of each. although magical workings vary in form and content, they often include charms and simple poetry. mythic enactments corresponding to a needed transformation may also be performed. during the late 1980s and 1990s, young

to a central charging bowl, begin with i conjure salt for savor. gods, demigods, or other spirits at each of the cardinal directions serve as guardians of the circle and of the elements. each coven has their own guardians that are unique from other covens. names of the gods are idiosyncratic to each group and the names are kept secret. the sharing of food and drink (called a love feast) concludes the ritual, as members prepare themselves to reenter their daily lives. three initiations distinguish the practice of nroogd. the first initiation, called the white cord, marks the entrance either into the nroogd community, or into a particular coven s instruction. the second initiation, called the red cord, is a full initiation into the mysteries of witchcraft. red cord initiates are elders of th

content of which neuberg would write down. halfway through the invocations, crowley had the idea of the two of them performing a ritual sex act. several years later he published a volume of free verse, the book of lies. theodor reuss read the book and perceived that crowley had discerned the secret of the oto and confronted him with his discovery. reportedly, crowley at that point perceived that the ritual sex in which he had engaged was the key to understanding rosicrucian, masonic, and magic symbolism. crowley was invited to join the oto and became the outer head of the order for england. he was also invited to rewrite much of the ritual material. the order was organized in a masonic manner, with a system of ten degrees, progress upward through the degrees admitting the member to more o

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

devotional singing, prayer offerings, ritual use of sacraments and sacred regard for the elements, community-building rituals based on the mystical significance of rites of passage and seasons of nature, and the special treatment of guests. in the torah, there are numerous accounts of holy figures ascending to and worshipping at power spots on special mountains. there are also several accounts of the ritual use of a stone lingam, over which was poured a libation of oil or perhaps milk. numerous passages in the torah also poignantly allude to the experiential transformation of individual consciousness in divine union, and the presence and importance of mystics and awakened souls throughout the history of the hebrews and jews. the monotheism of master abraham did not simply mean that there w

ong before that, the fetal position is experienced in the womb. prostration blends postures that are deeply embedded in human consciousness. placing the forehead to the earth is a primordial act of reverence, unification, and extinction. the religious act of prostration is found in some form in virtually all faiths. as practiced in islam for instance, prostration (sujud) is a central component in the ritual of prayer (salat) that is performed five times every day. buddhists are well known for performing long series of continuous prostrations in the course of making pilgrimage to a holy site, or when circumambulating such a site. devout hindus are often seen prostrating before shrines and in taking the dust of their guru s feet. christian priests and nuns make prostration in the form of the

love your neighbor as your self. if we speculate on what the religious practices of the desert hebrews might have been, what rituals and observances would f c 2= f: e$ they have included? and, without rabbis, priests, or imams, who would have lead the rituals? we know that ablution and prostration would have been significant components. both jews and muslims also pray while standing. we know that the ritual breaking of bread and sipping of wine to respectively acknowledge the divine presence in all matter and symbolically demonstrate mastery over the power of illusion would have been root hebrew practices. these ritual observances later evolved into the eucharist in pauline christianity. if we strip away official holy days that were assimilated from indigenous religions, what holidays woul

the left on the qabalistic tree. pir (persian: title for the spiritual preceptor in sufism. pralaya (sanskrit: night: a solar night in which brahma sleeps. corresponds to the great flood in the torah. prana (sanskrit: vital energy: subtle energy responsible for all life. corresponds to ruach in hebrew and qi in chinese. prasadam (sanskrit: food that has been made holy by the touch of the divine; the ritual of offering food to the divine to make it holy. purusha (sanskrit: pure undifferentiated spirit. corresponds to the neshamah in the qabalah. qabalah (hebrew: receiving, acceptance, hearing: direct perception of and communion with the divine. the mystical system at the root of the spiritual traditions of the children of abraham. qalabiya latifa (arabic: the anal center on the sufi tree

FRATER ELIJAH ANGELS OF CHAOS

s sigil from the universe. recover iv. banishing a) performance of grendel's had an accident, act iii. as one speaks (slowly) imagine 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 n

it may be a power, information, spell, calling, banishing. we do not know. a no-mind technique may be of use in divining the sigils meaning (it has not 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

) i heard, if it is a being at all, frightens me and excites me. more to follow. it feel as if the next part of the rite should be undertaken at the full moon (in a few days. for this part the moon was about 65% full and was performed on 10/30/98 between 6pm and 8pm (members of the autonomatrix sent energies my way to be utilized during the right, from across the usa. today is 11/4/98 i performed the ritual again last night under the full moon, this vision did not seem as powerful as the first vision, but i was granted another sigil. this one resembles the hand of eris (sigil omitted call [2) it is like the uniting of worlds, touching of heaven and hell. i went out later that night. today is 11/5/98 some observations of [1] whose number is 76 and is related to the phoenix. according to gra

FRATER TENEBROUS CULTS OF CTHULHU

y which later became known as the cthulhu mythos. in these stories, he describes various rites surviving on earth since the primordial reign of the old ones, and preserved in more recent times in esoteric grimoires such as the necronomicon through which the evocation of the alien gods could be effected. in the case of charles dexter ward, he suggests that the very roots of the magical arts lie in the ritual veneration of these trans-dimensional beings, attributing a common and unifying source to the many and diverse strands of occult belief. over the centuries, these ceremonies have been observed and mis-interpreted in terms of black magic and devil worship. a point to note here is that lovecraft never actually used the term cthulhu mythos, which was introduced after his death by his prote

FREEMASON BLUEBOOK

and the officers to invest themselves with their jewels and repair to their respective stations, and proceeds to open the lodge. he must open it on the third degree, unless the business he the conferring of the first or second degree, as all other business must be transacted in a master's lodge. to ballot on petitions, there must he at least seven memhers of the lodge present: for other purposes the ritual number is sufficient, unless the bylaws otherwise provide. a prayer must he made or read, or a charge given, at opening or closing a lodge prayer at opening a lodge most merciful god! supreme architect of heaven and earth. we beseech thee to guide and protect these brethren here assembled, and fulfill at this time that divine promise thou wert pleased to make to those who should be gath

l the conclusion of the service. the brethren will deposit their evergreen in the usual manner at the conclusion of the service. on those occasions when the lodge is requested to participate in the funeral of a brother, if the master so desires, this memorial service may be substituted for thc regular masonic funeral service. we submit a brief committal service to be used at the grave if desired. the ritual for masonic memorial service is as follows: masonic memorial service master: friends and brethren, we who are masons have assembled on this occasion to express our respect and esteem for our brother who has passed beyond our mortal sight and to share with those near and dear to him our belief in the immortality of the soul. maine masonic text book file//c /grand lodge/bluebook/bluebook1

FULL MOON RITUALS

oke a quarter "petition (see somewhere later, or just read along and/or lend energy. most leaders, but not all, ask that those intending to participate "sign in" beforehand; the main reason is so we're expecting you to "speak" and don't close before you get your chance. so who gets to be leader? interesting question. generally the previous leader will nominate someone immediately after the end of the ritual to lead next month. this may be someone they personally want to see lead, or they may leave the decision to the gods (i once put all the invokers' names in a little bowl i have. if the person nominated can't lead next month, they will frequently suggest an alternate; if they don't, it kicks back to the previous leader to try someone else. if the outgoing leader really doesn't want to no

to do the other stuff? usually we ask for volunteers for the quarter, goddess and god invocations. if there are more volunteers than needed, it's the leader's choice. this isn't a question of quality; it's usually a matter of balance (males and females, old people and new people, whatever. what's a petition? after the invocations are completed, the leader usually does a transition to the body of the ritual, which normally consists of people's personal workings, which are frequently of the "asking for something" persuasion, hence the word "petition, which is used to mean anyone's personal contribution. other than workings for a desired goal "petitions" have included expressions of gratitude to the gods and/or the members, performances of poetry or music, whatever people want to do with the

, the god and goddess are invoked, and the leader posts a transition to the petition period. thereafter people come in at their own time to petition until the pre-announced time of closing, when the leader posts a final hail-and-farewell. it isn't necessary to leave your computer on all week, or to do a physical working that exactly mirrors your petition. while it's true that we take a week to do the ritual; it is also true that it lasts one night. it is very true that the power raised is genuine, and that requests are answered often and wonderfully. there are some things that you can do to make the most of the power of the experience. first, she said with great emphasis, read the whole thing. if you're coming in to petition, backdate to start if need be and read your way to where you'll b

rue that it lasts one night. it is very true that the power raised is genuine, and that requests are answered often and wonderfully. there are some things that you can do to make the most of the power of the experience. first, she said with great emphasis, read the whole thing. if you're coming in to petition, backdate to start if need be and read your way to where you'll be next to "speak. after the ritual has ended, read the whole thing again and allow yourself to feel it all in one piece. second, any mundane legwork associated with your petition has to happen; if you're asking for that job you just applied for, have you called and asked if they received your application? also, many of us (not all, not every time) do some version of our fmr petition in real-time. it may not be as elabora

nnouncement of timelines, probably a call for volunteers, maybe a preliminary mention of place, maybe a format note if something special is planned. as replies to that note, people sign up to invoke and/or petition, ask questions, etc. watch for there appearance of full moon roll call, which is where this sort of thing takes place. it's also the place for any side discussion that may go on during the ritual, such as "nifty invocation, joe" or "sorry i was late for east. no experience is required, but a little background is useful, and it can be acquired by reading a previous fmr or two (copies of past fmrs are archived on this website, if you'd like to read them. as you read past rituals, the few style points become apparent, notably that we reply to the previous reply especially during in

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

a wine cellar in queen street, cheap side, the vintner himself being a poetofno mean quality; an exclusive little club to which a new member was only admitted after he had subscribed to an elaborate, grotesquely solemn ritual which was prepared byarthuredward waite'(theglorythatwas,grubstreet,p.218).whenit was formed he doesnotsay (nor does waite),butit was still flourishing in1910.in addition to the ritual, waite was also responsible for'thelawsofthe sodality, from which it is quite clear that it wasnota club for the sober:'theobject'oftheorderis the quest after thedrinkwhichnever was on land or sea',but'itpursues thisquestby meansofcasual substitutes (lawsxviiiandxix).to ensure inebriety law'xxxstated that 'at ordinary meetingsofthe sodality a general confession of thirst shall be recite

:thefraterdemonest deus inversus [yeats'smottoin theorder],otherwise frater diabolus and yet otherwise brother devil, wellknownpoet, also polytheist, idolater, vision-monger and theurgist, of the brotherhood of the house of the hidden stairs, writes me under the hand oftheimpossible soror fortiter et recte [anniehorniman]askingwhetheri willjoinhim in petitioning the unspeakable triad to reappoint the ritual sub-committee, more especially as regards the 2=9 ritual on which he and i worked together,butowing to throes, convulsions and revolutions the revision was suspended and our labours threaten to be wasted. they had nearly passedoutof my memory. i havewrittenan amicable reply, for until such time as a competent architectgetsoutthe schedule of the house's dilapidations, our veryjoiningin a

ly(1715-79- johnyarker,to whom he wrote foradviceabout the martinist order, encouraged him to join:i found an objection in themasonicbranchoftheorderofstmartinto receive a non-mason, and i have no doubt that it would be found inconvenient both to you and to them. however, that need not interferewithmy conferring the order upon you as i had it myself from a non255 mason, the baron surdi of prague. the ritual is properly in 4books-ienclose you the first, and you need only send me a short note that you conform yourself entirely to carry out the oblligation, you can then proceed on your own account to form a nonmasonic branch, and when you have done something i daresayyou might get a charter from 'papus, for a london body (letter of 30 january 1897).waite was delighted, and sent his obligation

pence didnotimpresshim'as beingof any particular attainments orofmore than average education',nordid theotherkilmarnock masons meet his expectations 'a considerable proportionofthembelonged to the mechanic order while one ortwolooked as if they were shepherds. waite was also disappointedwiththeceremony,whichhe recorded as 'an almost indescribable initiation, in which'therewas noattemptat reciting the ritual from memory, books being used for the purpose andtheceremony was simply muddled through. worse was to follow:after the meeting i was introduced to my brethren and a good deal to my dismay colonel spence then engineered 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 subjec

beyond the threshold of the physicalsenses (slt; pp.170-1).it is also more than this; itis-inintent wholly and in structurepartly-arecensionofthe initiation ceremony for an adeptusminorin the independent and rectified rite. beforethesecondorderestablished its vaultatactonearly-in 1905, it wasnotpossible toworkthe 5=6 adeptusminorritual;norare there any records to indicatewhenthe first working of the ritual took place,butitwasunlikely to have been beforetheendof1906(earlier reports to the convocationsofthe second order lamentthedifficultiesof advancing candidates).thework of revising the5=6ritual was also incomplete and waite wouldnothave wishedtousethatofthe oldr.r.et a.c.withoutremoving those elements .he considered to be non-christian; thus, while no manuscript of waite's 5=6ritual has

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

required a new name, was grandiose: ordo roseae rubeae at aureae crucis, although this did no more than reflect the order's rosicrucian nature.theadeptus minor ritual was a re-enactmentofthe death and resurrection of christian rosenkreuz, involving the symbolic crucifixion of the candidate and the rising of the chief adept from the tomb, or pastos, within the seven-sided vault that was central to the ritual. both vault and tomb were intricately painted with a multitude of occult symbols, all in their correct colours, and the candidate received instruction in their meaning from the three adepts who initiated him.theeffect on candidates must have been overwhelming; even the normally cynical waite was impressed:'itcould not be denied that the culminating grade, as the system was then develope

ssion-heavy with sym255bolism-foreach grade as he entered it. on a more practical level the student learned the pentagram ritual. this was used both for invokingelemental spirits and for banishing them; it was also the nearest thing to a purely magical ritual found within the first order curriculum. published ritualsofthe order, both crowley's and regardie's, give technically accurate versions of the ritual, but a more general description ofit was made public (without acknowledging its source)bydion fortune:in dealing with elementals or non-human entities the pentagram, or pentalpha, is the best weapon.thisis a five-pointed star drawn in a particular way. pointing the first and second fingers of the right hand, and folding the others into the palm and touching their tips with the thumb, pr

tivities, which were principally consecrations, divination and invocation.trueto the64 thegoldendawnpseudo- egyptian traditions of the order the last were frequently taken from graeco-egyptian magical papyri which had been translated in the1850s.thefollowing magical invocation was transcribed by ayton, who presumably overcame his normal state of panic terror in order to carryitout. i have omitted the ritual directions so that the reader may recite it,ifhewishes, in perfect safety:theeiinvokethebomlessonetheethatdidstcreateearthandheavenstheethatdidstcreatenightand daytheethatdidstcreatedarknessandnight.thouart osorronophriswhomnomanhathseenat any timethouartiabas,thouartiarosthouhastdistinguishedbetweenthejust andtheunjust.thoudidstmakethefemaleandthemale.thoudidstproducetheseedandthefruit

ited their needs. thus, inthecolumnofdust(1909),evelyn84 thegoldendawnunderhill, who was a member of waite's independent and rectified rite, brought the spirit who becomes inescapably linked to her heroine into its possession by the working of ritual magic. seeking knowledge, the heroine, ignorant of all occultism, attempts to work a ritual from thegrandgrimoirein the bookshop where she works. as the ritual progresses the author explains the theory behind it 'hence the last clauses of the incantation came from her lips with an imperious ring which was appropriate enough to that superb procession of divine names by which the studentofmagic really compels himself to exaltation, whilst he purports to be compelling the spiritsoftheair."a slip of paper hidden in the grimoire givesyet more of th

nstance was now impelled to chant, in a loud tone and with a grave intense and crescent determination, the strange oldheb255rew spell.thewords drew fromher-sheknew not for whatreason-along and rhythmic cry; a wailing music, with curious ululative prolongationsofthe vowel sounds. it came from some obscure corner of her spirit, which thus found for the first time a language suited to its needs" and the ritual has worked, for the spirit has been trapped inside her being even though she is unaware ofits presence:'itwas evidently true, as eliphas levi had said, and the best modern occultists agreed, that magical opera255 tions did have some curious effect upon the mind. she could not recover her normal poise; things wore an unusual air, and she was an alien amongst them. she decided that she wo

GILBERT THE MAGICAL MASON

tinental rosi255 crucian adept, the isis-urania temple of hermetic students of the g.d, was formed to give instruction in the medieval occult sciences.drw.r.woodman, the s.m, with s.a. and s.r.m.d, became the chiefs, and the latter wrote the rituals in modern english from old rosicrucian mss (the property of frater s.a, supplemented by his own literary researches. fraterd.d.c.f.,in 1892, supplied the ritual of an adept grade from materials obtained from a frater,l.e.t.,a continental adept. several other temples sprang from the isis255 urania, viz, the osiris, at weston-super-mare; the horus, at bradford; the amen ra, at edinburgh, and the ahathoor, at paris, in 1894, which was consecrated byf.e.r.frater s.a. resigned from this association in 1897, and these english temples soon after fell

mir, a stone of intense hardness, diamond or emery possibly, with which the stones of the temple were cut and hewn without noise of hammer .insome references this shamir is called symbolically an 'insect. this quaint conceit expanded into a narrative formed at one time a lecture in the english royal arch masonic rite; of this i have an original mss dated about 1800.ithas since been dropped out of the ritual.theopinions of the rabbis as to the origin of the devils has varied, some schools teaching that all arefauenangels, elementals and men, while others have asserted that they were a separate creation, having been formed as triers and tempters on the sixth day of creation.itis suggested on this theory that they were intended to have had corporeal bodies,butthat the sabbath of rest came on

ll uncivilised races, and is hardly extinct even in our days. certainly traces have been found in europe within the last two centuries: scheffer in 1673 describes the worship of an unhewn stone by laplanders: martin also found reverence given to a stone in the western isles of scotland, the natives called it the bowing-stone; roden relates that on the coast of*the words omittedbywestcott are from the ritual of the 18th degree, of rose-croix of heredom, of the ancient and accepted rite.religious and masonic symbolism of stones 259mayo in ireland a sacred stone was carefully wrapped up in flannel, was brought out and adored at intervals, and was supplicated even in the last century by wreckers who prayed for a shipwreck upon their coasts. borlase in hishistoryofcornwallalso tells us that man

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 time as past, present and future; they say of the future that no m

GILBERT THE SORCERER AND HIS APPRENTICE

illars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member 'i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justified soul. the soul luminous and washed from sin in the uncreated and immortal light, united to osiris and justified son of god, such is the subject of the great egy

omprehension of what is taught therein will be gradually unfolded to him as he proceeds. these three subjects then should be impressed on his mind: 1. the four elements and their natures. 2. the starry universe, or what is outside of himself and influences him from without. 3. the hebrew letters, which are to give him a key to a more perfect understanding of both. having got thus far he recurs to the ritual of initiation, and here he may with advantage study my address on the ritual, wherein the meaning of that ceremony is set forth as fully as at present he is able to understand it. there are also some eight lectures on various subjects connected with our teachings which he may have on loan at this stage. it is however only necessary for his advance to the next grade that he should be tho

uchon the lines of'the work of the old priest- initiates. but it is easy also to imaginethatinstead of a sick manitmight be some one who had offendedtheexorciser; such a one would of-course, in hisopiniori,beinspired or possessed by evilspirits;would. be a servant or an instrument of typhon apophis, and the exorcism a right and proper thing. whatever injures or offends us is evil in our eyes, and the ritual would readily come to be used for private vengeance. we ask naturallywhatwas the old formulaofegypt, devised in the days. when ceremonial magic was an exact science, whoseinherentstren!2421has enabled. thesystemto surviveformany. thousand years, long after all knowledgeorbelief in its rationalehadbeenlostto its practitioners. with this key the student can interpret many of the. recorded

tic theory, even if it be an unaccountable one. there seems some reason to believe that the ancient egyptians were well acquainted with hypnotism, as a means 267of exorcizing demons. this part of the papyrus of nesi amsu concludes with a long list of the titles and offices of the scribe, but whether these are intended to be recited for the terrorizing of apophi, or are simply given as warrant for the ritual which he sets forth, is not clear. probably the latter, but possibly also it may be a hint to any exorciser to state during the performance of the ritual his own qualifications and titles to command the spirits. the next chapters contain the words of exorcism. this is the 'book of the overthrowing of apophi, the enemy of unnefer, life, strength, health, triumphant. to be recited in a te

doors! and the king of glory shall come in.'itseems almost like an echo across the centuries of the old egyptian formula. in the temple of amen ra the same ceremonies were gone through, but with more elaboration. the officiating priest spat four times on the image of apophi, he degraded it with his left foot, taking on himself the form of horus, he made a steel lance (this was a later addition to the ritual, which in its origin dated from the time when only flint weapons were known, with this he pierces the heads of theclemonswhom the heart fears, saying 'therefore shalt thou be exalted, ra, for thy fiendish enemies are pierced, apophi is slaughtered, and fiends of the devil have been cast down (compare 'be thou exalted, lord, in thine own strength. so will we sing and praise thy power' as

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

eeting of emmanuel lodge. in an earlier letter to irwin, 31 january 1877, he had puzzled over a very real difficulty: i cannot see how we can work the [ceremony] at our first meeting for no one will have any knowledge of ritual work except you& me. what would you advise to constitute the lodge, then obligate those brethren who wish to join, and afterwards furnish each officer with that portion of the ritual belonging to his particular office. then to work it properly at future temple meetings. this is, admittedly, a problem not unknown in some of the somewhat better known additional degrees, but in the case of the swedenborgian rite it was exacerbated by the non-existence of printed rituals and the extreme scarcity of manuscript copies. the one copy in the western district irwin s was borr

l that remained for the swedenborgian rite was to be scooped up by waite as a part of his ambitious, but ultimately unrealised, project for a secret council of rites. perhaps it was appropriate for a rite created by a fantasist to end in the dream-world of a mystic. there remains, however, the question of the purpose of the swedenborgian rite. ritual as an aid to religion: the purpose of the rite the ritual of the swedenborgian rite is inordinately long (even mackenzie accepted that it was of extreme length, tedious and largely uninspiring, and yet the rite itself survived for a far longer period than did the great majority of other fringe degrees. something about the ritual clearly caught the imagination of the 41[41] westcott to reuss, 14 february 1902. the correspondence with reuss is r

ar longer period than did the great majority of other fringe degrees. something about the ritual clearly caught the imagination of the 41[41] westcott to reuss, 14 february 1902. the correspondence with reuss is reproduced in facsimile in lady queenborough, occult theocrasy, abbeville, 1933 42[42] letter in the freemason, 22 november 1879, p. 459 active members of the rite. those who wish to read the ritual in the hope of emulating them will have no difficulty in finding it; manuscript and typescript copies of the ritual can be found in the libraries of ugle and of the grand lodge of massachusetts, while a typescript copy made by waite is in the high council library of the sria. there is also a printed version in vol. 1 of collectanea, somewhat inaccurately transcribed by harold voorhis in

in freemasonr (1911, vol. 2, pp. 234 235. in the grade which is equivalent to that of entered apprentice [i.e. enlightened phremason, or green brother, the candidate is informed that he stands at the threshold of the garden of eden and the place of the tree of life. the proposal, however is to build a temple, in which an important part is assigned to him who is received. in connection with this. the ritual is said to consist of six labours. terminating in the symbolic introduction of our race into its future dwelling-place. which is seemingly the ur-home, the place of the river of life and the tree of life. the corner- stone of the building is faith in god. the 2nd grade [of sublime phremason, or blue brother] is singularly involved. for (a) the candidate is said to be in masonic darkness

GILBERT R A THE MASONIC CAREER OF A

16. he wrote to yarker for advice about joining the martinist order; yarker was enthusiastic 'i found an objection in the masonic branch of the order of st. martin to receive a non-mason, and 1 have no doubt that it would be found inconvenient both to you and them. however that need not interfere with my conferring the order upon you as i had it myself from a non-mason, the baron surdi of prague. the ritual is properly in four books- i enclose you the first, and you need only send me a short note that you 36[36] ibid, ff. 121 and 122 37[37] l. floquet, luciferianism or satanism in english freemasonry (montreal, cadieux and derome, 1898. quoted in light for 7 january 1899 38[38] the x-rays in freemasonry by 'a. cowan (effingham wilson, 1901. the cover design, free-style lettering in red on

not a mason makes that honour somewhat exceptional, and i can but value it the more highly in consequence. i entirely conform to the obligation required of the candidate, and i hereby pledge myself never to reveal the name of my initiator to anybody or to make it public in what manner soever. 1 have read with great interest and have carefully transcribed the ms. containing the first two books of the ritual, and 1 return it herewith. i shall look forward to the receipt of the third. i trust that i shall prove useful, as i shall certainly endeavour to be active, in the diffusion of the order among occult students who are not masons'40[40. no correspondence with 'papus' survives from this period and it is not possible to determine whether or not waite applied for a charter but, in an address

3 october 1902 67[67] ibid, 30 march 1903 68[68] ibid, 7 april 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices and holding small pieces of tallow candle in their hands. there was no attempt at reciting the ritual from memory, books being used for the purpose and the ceremony was simply muddled through. the obligation degree was administered to me with very curious variations on the part of the grand master so as to enable me to receive anything else which 1 wanted, but it is quite impossible to make any clear inference from the wording of the pledge. at the time i took it i understood it to refe

representatives of the genevan government. i had throughout especial marks of kindness and consideration from all those who were evidently the better placed of the gathering'74[74. the ceremonies 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

GLOBAL FREEMASONRY

tion of books by harun yahya have assumed this leading role. by the will of god, these books will be a means through which people in the 21st century will attain the peace, justice and happiness promised in the qur'an. the works of the author include the new masonic order, judaism and freemasonry, global freemasonry, kabbalah and freemasonry, knight templars, islam denounces terrorism, terrorism: the ritual of the devil, the disasters darwinism brought to humanity, communism in ambush, fascism: the bloody ideology of darwinism, the 'secret hand' in bosnia, behind the scenes of the holocaust, behind the scenes of terrorism, israel's kurdish card, the oppression policy of communist china and eastern turkestan,palestine, solution: the values of the qur'an, the winter of islam and its expected

GNOSTIC CATECHISM

16. he wrote to yarker for advice about joining the martinist order; yarker was enthusiastic 'i found an objection in the masonic branch of the order of st. martin to receive a non-mason, and 1 have no doubt that it would be found inconvenient both to you and them. however that need not interfere with my conferring the order upon you as i had it myself from a non-mason, the baron surdi of prague. the ritual is properly in four books- i enclose you the first, and you need only send me a short note that you 36[36] ibid, ff. 121 and 122 37[37] l. floquet, luciferianism or satanism in english freemasonry (montreal, cadieux and derome, 1898. quoted in light for 7 january 1899 38[38] the x-rays in freemasonry by 'a. cowan (effingham wilson, 1901. the cover design, free-style lettering in red on

not a mason makes that honour somewhat exceptional, and i can but value it the more highly in consequence. i entirely conform to the obligation required of the candidate, and i hereby pledge myself never to reveal the name of my initiator to anybody or to make it public in what manner soever. 1 have read with great interest and have carefully transcribed the ms. containing the first two books of the ritual, and 1 return it herewith. i shall look forward to the receipt of the third. i trust that i shall prove useful, as i shall certainly endeavour to be active, in the diffusion of the order among occult students who are not masons'40[40. no correspondence with 'papus' survives from this period and it is not possible to determine whether or not waite applied for a charter but, in an address

3 october 1902 67[67] ibid, 30 march 1903 68[68] ibid, 7 april 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices and holding small pieces of tallow candle in their hands. there was no attempt at reciting the ritual from memory, books being used for the purpose and the ceremony was simply muddled through. the obligation degree was administered to me with very curious variations on the part of the grand master so as to enable me to receive anything else which 1 wanted, but it is quite impossible to make any clear inference from the wording of the pledge. at the time i took it i understood it to refe

representatives of the genevan government. i had throughout especial marks of kindness and consideration from all those who were evidently the better placed of the gathering'74[74. the ceremonies 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

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

bodies, planes, worlds, chakras, colours, sounds etc) then we can use this knowledge to bring about influence and change. if we find that, for example, a certain plane, body, state of consciousness, colour, sound, taste and so on are related, then it isn t a far step to using some sort of spiritual practice to influence or change one or all of the correlations. this is very much the foundation of the ritual technology used within the gnostic system. some basic correlations are fouund in figures 18 and 19. x gnostic theurgy page 73 the aim of transfiguration is the total transformation of the individual. it is not enough to refine or purify the earthly elements (the dialectic, the earthly must be totally replaced with elements of light. as discussed in our last study the chaotic mind must b

uctory articles and processes within the courses presently available. x gnostic theurgy page 159 definitions ceremony. a formal act to emphasise a specific occasion. ritual. a formal act to achieve a specific purpose. ritual and ceremony are forms of intellectual decompression. they lower the resistance of the conscious mind and unconscious filters (engrams, so that a gateway can be formed within the ritual environment. this gateway can lead to the upper or lower facets of the human psyche, or to external dimensions and their related hierarchies and denizens. it is important to realise that ritual can work in both a subjective and objective manner, and has a valued place in both psychological and transhuman occult activity. the mechanism of ceremony and ritual is in its ability to limit th

can be linked into unconscious archetypes, so that at these times certain changes in consciousness result. gnostic theurgy page 161. to rectify unconscious forces. since symbols are the language of the unconscious, it is possible to rectify the fallen and distorted aspects of the unconscious through ritual practise. while many gnostics prefer a more psychological approach (such as psychogenesis, the ritual methods should be not ignored. they are extremely efficient as well as potent. engrams can be evoked and re-integrated (or banished, archetypes can be evoked and internal and external forces can be used to stimulate the transformation of the gnostic. exploration and discipline. since an important of transfiguration is the transformation of the human psyche and its reconditioning into a

basis for the age old use of mudra (hand movement) and gestures in occult practise. there are many ancient traditions that use such methods of gesture and movement including; asana and mudra in yoga, runic postures and the hand letters of the israelite priesthood. dress and ritual materials the clothing of the ritualist can vary according to rite and to tradition. it can be very elaborate such as the ritual clothes worn in the temple of solomon or even nothing at all such as in the skyclad (naked) tradition of some schools of natural ritualism and wicca. in gnostic ritualism a white robe is normally worn by the psychic and a black robe by the pneumatic. in some rites a smaller over-robe is sometimes worn. it varies in colour depending on the ritual. other materials can include altar pieces

ver-robe is sometimes worn. it varies in colour depending on the ritual. other materials can include altar pieces, hangings and banners of the four elements. all of these help impress 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 w

GOETIA LUCIFERIAN

s significant to achieve a strong point of gnosis, or magical thought. the operator who is intent on summoning a spirit of the goetia will be focused on this act, to where he or she identifies with the daimon in question. to allow a clear and controlled pattern of magickal development, the sorcerer should be calm and focused before hand on a specific and willed outcome. no individual should enter the ritual chamber to perform ceremonial magick while lacking a defined intent and desire. why are you summoning the spirit? what do you wish to accomplish? how will you learn from this spirit? how will you implement the knowledge obtained from this act? how does this sharpen and define your being further? two aspects of the self may be crystallized in the development of the body of light and the

e body of light and the body of the shadow; this is by a simplified comparison, the heart of the adversary. the adversary is perpetual evolution, storm and chaos. the light aspect of the adversary is the order within the self which comes through this changing and evolving chaos of self. the body of light/body of shadow is directly tied in with the holy guardian angel/angelic familiar/higher self. the ritual of the holy guardian angel, azal ucel and the invocation of the adversary may be employed to achieve contact with this individualistic guide or initiatic genius. when you invoke, allow yourself to become enflame into points of ecstasy, you will grow from this. the body of light the body of light is the astral double which is used to align with the angelic familiar/higher self. this daim

d already have sought an operation of will and the discovery of the angel-serpent samael, the illuminator of the path itself. the common logic behind this theory is that you would not take an operation without knowing where you wish to go, the plan of how you shall achieve your goal. theurgy (high sorcery) is the luciferian principle of self-development, the magician seeks to become like lucifer. the ritual let the sorcerer cast a circle about him/her, the leviathanic ourobouris circle counter clockwise, then in the same fashion, move widdershins in your alignment with the four daemon princes and subprinces, in your own design. summon then with an enflamed mind, the dragon-serpent which is the angelic essence of the soul, the eye of azal ucel shall burn forth from the darkness to reveal th

and corpse-king of the scepter open forth the leviathanic way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the baphometic spirit of fire! 19 invocation of the adversary the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may cons

th seeks communion and a form of antinomianian self-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 th

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

the zelator sign repeat the qabalistic cross. note: a few of the benefits that may be obtained from this ritual; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements of earth within his/her circle, and the zelator will have the ability to commune with the great archangel uriel. a few basic rules should be kept in mind when performing the ritual. while in the learning stage, it is advisable not to perform it before going to sleep. the energies invoked may be too potent for a novice and therefore may disturb one's peace of mind, making it hard to get any rest. keep in mind that the archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after this under normal circumsta

sleep. the energies invoked may be too potent for a novice and therefore may disturb one's peace of mind, making it hard to get any rest. keep in mind that the archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after this under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangel auriel, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 8:05 am the invoking pentagram ritual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabali

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

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

seeing visual pictures, just know in your mind that it is there. for example, like with the pentagrams, although you may not be able to see the lines or the color being in brilliant blue, just affirm to yourself that it is there. some will encounter that they have problems feeling the energies. don't worry, this is common. one reason that this may be occurring is that you may not be accustomed to the ritual, and that the energies it invokes may be too foreign to you. it just takes time and persistence to work through this. on a more positive note, those who think of themselves as being "numb" will be glad to know that over a long period of performing the l.b.r.p. daily, your sphere of sensation is slowly but surely becoming accustomed to the energies. so when you have internally reached a

unbroken line from pentagram to pentagram. the blazing five-pointed star is like the flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, and invokes once again the holy guardian angel so that the operation is sealed with the stamp of the divine light (see figure 87, in regardies tol) one of the highly significant and important results of this ritual, if rightly performed in the manner indicated, is the cleansing of the entire sphere/aura of personality. only a little practice wil

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

umn shines the six-rayed star" repeat the qabalistic cross. note: a few of the benefits that may be obtained from the l.i.r.p; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements within his circle, and the zelator will have the ability to commune with the four great archangels. a few basic rules should be kept in mind when performing the ritual. while in the learning stage, it is advisable not to perform the l.i.r.p. before going to sleep. the energies invoked may be too potent for a novice and therefore may disturb one's peace of mind, making it hard to get any rest. keep in mind that the archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after the l.i.r.p. unde

the energies invoked may be too potent for a novice and therefore may disturb one's peace of mind, making it hard to get any rest. keep in mind that the archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after the l.i.r.p. under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangels, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:55 am the supreme banishing ritual of the pentagram the supreme banishing ritual of the pentagram (sbrp) for this ritual the adept will need the sword of the hiereus and his ceremonial regalia. the ritual can be performed in a room that is to become a permanent temple space. it can also he performed to clear a room that must be used out of necessity for both temple and secular purposes. whenever the need for clearing an area of unwanted energies arises, the sword of vengeance can be employed with much success. if you are banishing a room which is to be re-dedicated as a temple space, cle

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

GOLDEN DAWN RITUALS C C1

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

GOLDEN DAWN RITUALS D

we emphasize a smaller wand of 24"-36. it should not be any larger than about 36, because if it is, it becomes difficult to work with. if it becomes awkward and difficult to work with, it draws the adept out of consciousness since now he is now straining his muscles and his concentration on keeping the white end higher due to the weight of the wand. consequently, he is not making the impact with the ritual work necessary to cause the invocation or the banishment to take place as desired. remember that the wand, when using the colored band, should generally be held by the thumb and by two fingers to give it a stable foundation in the hand. it is important that the wand never be leaned or placed in a position where it can easily be knocked over or damaged during temple work. remember, it is

GOLDEN DAWN RITUALS K

lso placed over letter shin. water is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the east, he gives the 5=6 signs, and the analysis of the keyword) chief

GOLDEN DAWN RITUALS U7

physical universe. study thou well that saying of hermes, gthat which is below is like that which is above, h for if that which is below is conformed according to the law of the concealed one. great is his name. be thou well assured that the closer thou adherest unto the law of the universe in thy working, by so much the more is thy magical working just and true. recall what was said unto thee in the ritual of the paths of the portal of the vault of the adepti: gtherefore, by the straight and narrow path of s, let the philosophus advance like the arrow from the bow of tcq. h now, tcq, the bow, is the rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from twklm. if then it be by the path of s, that the philosophus should advance to the

GOLDEN DAWN RITUALS Z1

ght blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of the second order from the outer order. he superintends the working of the outer order, seeing that in it nothing be relaxed or profaned, and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the second order. he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his symbolism. the white cross and triangle on his left breast on the robe represents the purification of the outer order by n. he may wear a lamen like that of the hierophant, but blue upon an orange field and depending from

GOLDEN DAWN RITUALS Z2

rer as the candidate is passed by them. they are witnesses in the judgment hall of osiris. past hierophant or past hierophantiste1 z-2 the formulae of the magic of light& an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the developm

he divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination i

GOLDEN DAWN RITUALS Z3

idate r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the admission of the candidate the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter ends to deceive and drag down the soul. the ritual of the 31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation from the chi

o represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremendous gods and goddesses they represent. the divine forces of the eternal in the administration of the universe. the ritual should be read in a loud, clear, stern and solemn voice so as to impress the candidate with the solemnity of the occasion. in this, there should be no foolish nervousness or hesitation, but the ritual as performed by an initiated hierophant should become in his hands something more than this. thus should he act. let him remember what particular god he represents. exalting his mind unto

he places his hand upon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the divine consciousness. as he kneels in the presence of the triad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator as affirming his passive reception of the ritual, but his right hand is on the white triangle to symbolise his active aspiration towards his higher self. his head is bowed to represent the voluntary submission of the human will to the divine, and for this latter reason, he repeats in the obligation his name in the outer world. the hierophant gives one knock, affirming that the submission unto the higher is perfect. only at this moment

GOLDEN DAWN RITUALS ZAM1

s not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditative state for the tarot contemplation. as a form of meditation, the rose cross ritual is a very valuable asset. when you are familiar with the ritual, but not before that point, it can be done by resting or lying down. you should allow part of yourself to get the sensation of walking around your body. combine this with rhythmic breathing and it will allow you to withdraw your mind from pain, providing that the pain is not too severe to begin with. it will also prepare you for deep, rested sleep. you can do this ritual with the intent

rested sleep. you can do this ritual with the intention of helping others in pain or difficulty. for this purpose, you build up an astral image (visualize the person standing there) of the person in the center of the room, and then you call down the divine light around that person (visualize white light around the person) and surround him or her with the six rose crosses. when you have completed the ritual, command the astral shape you have created to return to the person, bearing with it the peace of hwchy. this is similar to the comfort ritual. however, it can have a more profound effect and can be more quieting. it can also be used to restore vigor, vitality, and health to the person you are doing it for. also, because of its calming effect, it is very helpful in the area of mental dis

. let us keep in mind that the order does not deny such things as psychic vampires, intentional or unintentional. most of us know people who are well meaning and perhaps not intentionally negative, but when you are around them you find that your energy is just depleted, drained, or much less. the rose cross ritual is a good protection from them. it provides mild invisibility because the nature of the ritual itself contains the aura. some occultists feel that one's aura, or the auric body of a person, actually sees the auric body of another long before the physical eyes do. be as it may, you can remove the possibility of them seeing you without them at least having the intention of doing so. in highlight, this is a good ritual if you want to go unnoticed. however, it is not pure invisibilit

al if you want to go unnoticed. however, it is not pure invisibility in the sense that if a person is searching you out and has you in mind, they will probably find you, but have difficulty in doing so. the rose cross ritual is a very good ritual when you want to be left alone. 3 warning: if you have been doing the rose cross ritual, double check with these directions as many published books have the ritual incorrect. replace bad habits with correct and proper working- g.h. frater p.c.a. step 1 light a stick of incense. go to the southeast corner of the room. make a large gold cross and red circle (see the diagram below. while drawing the red circle, vibrate the word (pointing at the center as you finish the vibration: h w c h y step 2 stretching your arm out on a level with the center of

GOLDEN DAWN RITUALS ZAM5

on is acceptable. the bornless middle pillar exercise should be performed by the adept as an important prerequisite to the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part 1 step 1 holding the lotus wand by the white band, perform the l.b.r.p. and the s.i.r.p. step 2 formulate the divine white brilliance above your head and vibrate hyha (minimum of four times, maximum of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c super

GOLDEN CHAIN AND THE LONELY ROAD

d openness of heart to maintain the continuity of inspiration, and yet its blessings far outweigh its bane. for there is a solitude in this path 'a marriage that divorceth all other, in which perfect all-oneliness may be realised. within the ambit of 'unique transmission' one may consider that an appointed individual may receive entire bodies of lore, whole rites and mysteries. in such instances, the ritual authority to teach others and to incept a lineage for a specific corpus of knowledge is divinely sanctioned. whilst any man or woman may claim to have received a 'vision, the motives of such claims are made apparent by certain external signs; as the gospel teaches 'one must test all things and hold fast to that which is good. if your path leads you to meet with a true beholder of the my

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

rection of darkness, death and the colour black.2 1 mexico, lonely planet publications, hawthorne, australia, 1992, pp. 839. 2 ronald wright, time among the maya, futura publications, london, 1991, pp. 343. graham hancock fingerprints of the gods 101 chichen itza. rather lugubriously, i continued to climb the steps of the temple of the warriors. weighing on my mind was the unforgettable fact that the ritual of human sacrifice had been routinely practised here in pre-colombian times. the empty plate that chacmool held across his stomach had once served as a receptacle for freshly extracted hearts. if the victim s heart was to be taken out, reported one spanish observer in the sixteenth century, they conducted him with great display. and placed him on the sacrificial stone. four of them took

ecret societies known as triads. an ancient ritual requires that each candidate for initiation pay a fee including 360 cash for making clothes, 108 cash for the purse, 72 cash for instruction, and 36 cash for decapitating the traitorous subject. 21 the cash (the old universal brass coin of china with a square hole in the centre) is of course no longer in circulation but the numbers passed down in the ritual since times immemorial have survived. thus in modern singapore, candidates for triad membership pay an entrance fee which is calculated according to their financial circumstances but which must always consist of multiples of $1.80 $3.60 $7.20 $10.80 (and thus $18 $36 $72 $108.00, or $360 $720 $1,080, and so on.22 of all the secret societies, the most mysterious and archaic by far is und

raise of the pharaohs whose bodies they were supposed to house. this was exceptional. no other proven burial place of any egyptian monarch had ever been found undecorated. the fashion throughout egyptian history had been for the tombs of the pharaohs to be extensively decorated, beautifully painted from top to bottom (as in the valley of the kings at luxor, for example) and densely inscribed with the ritual spells and invocations required to assist the deceased on his journey towards eternal life (as in the fifth dynasty pyramids at saqqara, just twenty miles to the south of giza.)19 why had khufu, khafre and menkaure done things so differently? had they not built their monuments to serve as tombs at all, but for another and more subtle purpose? or was it possible, as certain arab and esot

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

oom is turning the door knob and pushing the door. resistance is not futile= 329= abrogate are all rituals, all ordeals, all words. in the seminal and quintessential chapter 36 of the book of lies, aleister crowley informs us, let the adept be armed with his magick rood [and provided with his mystic rose. the magick rood, or wand, is the supreme male symbol; the mystic rose the female complement. the ritual, called the star sapphire, is the revelation to the initiated of the key secret of the magick of the conquest of the universe. thus, we find the wand: the double wand of power= 329= resistance is not futile. the blond alien khyia of procyon, our alleged informant from the stars= 150= mystic rose. combined, by theosophic addition, the wand and rose together are 3+2+9= 14= 1+4= 5 and 150

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

all. with practice you will learn your own cycle and what preparations and rituals work best for you. a sample work sheet is provided in this manual. thirteen important enochian rituals are presented at the end of this manual. study them carefully .before practicing them. memorize the words and prepare the necessary weapons and instrumenta yourself. they do not have to be elaborate or expensive. the ritual of tex is designed for use by beginners. the ritual of iao invokes the feminine current and simulates a journey to the 5th 8 aethyr maz. the ritual of the priestess of the silver star invokes the feminine current and simulates a journey to the 19th aethyr.the ritual of the pyramid invokes the masculine current and simulates a journey to the 18th aethyr zen. the dragon ritual is designed

rrent and simulates a journey to the 5th 8 aethyr maz. the ritual of the priestess of the silver star invokes the feminine current and simulates a journey to the 19th aethyr.the ritual of the pyramid invokes the masculine current and simulates a journey to the 18th aethyr zen. the dragon ritual is designed for the advanced magician who desires to assume the responsibilities of the magical dragon. the ritual of vrelp stimulates a journey to the 14th aethyr vta and the city of the pyramids. the ritual of the abyss simulates a journey to the great outer abyss. the imagery used in these seven rituals is designed to simulate as closely as possible actual journeys to these aethyrs. the other six rituals include magical operations for invisibility, evocations, precipitations, power, health and lo

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

so the slowest. study crowley's liber astarte for details of this method. this method is the western equivalent of bhakti yoga. 2. ceremony this is the way of the mirad. it is the most direct method involving a straightforward invoking of the desired deity. the signposts presented inenochian magic and in this manual can be used to create the invoking ritual details are provided in enochian magic. the ritual should be such as to enduce a degree of samadhi or singlepointed concentration. 3. drama this method is the way of the combined heart, body arad mirad. it is difficult to perform by a single person, but years of tradition attests to its effectiveness. crowley's liber 777 can be used to determine the necessary magical correspondences. however, the very fact that little is known of the en

im =3.1415, symbol of man's will, of the evil 4 dominated by manis spirit aleister crowley, gematria traced as a symbol of good, itshould be placed with the single paint upward, representing the rule of the divine spirit. for i f thou shouldst write it with the two points upward, it is an evil symbol, affirming the empire of matter over that divine spirit which should govern it. the golden dawn's the ritual of the pentagram the five-pointed pentagrama represents the five cosmic elements of the watchtowers. the following diagram shows this relationship: the pentagram should always be traced with the single point of spirit aboye the four lower elemento. when invoking, the first fine drawn is towards the point which corresponds to the operation.when banishing, the tracing begins at the 98 cor

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

evocation of the averse forces by david griffin archon basileus, a.+o, chief adept, r.r. et a.c, imperator, h.o.g.d. hermetic order of the golden dawn outer order of the rosicrucian order of alpha et omegar www.golden-dawn.com copyright c 1999 &2008. all rights reserved. david griffin 1 magical evocation of the averse forces copyright 1999, david griffin reprinted by permission of the author from the ritual magic manual introduction magical evocation magical evocation of the averse forces is the most feared, maligned, and misunderstood aspect of ceremonial magic. interestingly, it is one of the most potentially valuable as well. many readers will wonder what, if anything, demonic evocation has to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no ide

re extremely dangerous, the magician with proper insulation may safely handle the averse forces. 8 ibid, p. 36. 6 in a ritual of magical evocation, the magician organizes his or her defenses to provide sufficient insulation for complete safety. the magician's first line of defense is the triangle of art. this is the space wherein to evoke the demon to visible appearance and to constrain it during the ritual. according to rosicrucian tradition, another alternative instead of a triangle is to employ polygons whose numbers of angles correspond to the nature of the force. for example, the evocation of the qlippoth of hod could employ an octagon, that of the spirit of jupiter, a square, and so forth. in practice, however, the traditional triangle of art, specially prepared for the ritual, is ge

abra-melin system, the demon does not even swear its oath to the magician's holy guardian angel. in rosicrucian magic, the will of the magician magnified by the power of the magic sword obliges the demon to swear an oath of allegiance and obedience to the divine force corresponding to its own nature and to place its entire energy at the disposition of the corresponding archangel. for example, in the ritual that follows, the magician obliges the demonic spirit of the planet saturn, zazel, to swear allegiance and obedience to the divine force of saturn, yhvh elohim, and to place its energy at the disposition of the corresponding archangel, tzaphquiel. this magical act unites the conscious and unconscious aspects of saturn or of that aspect of psyche corresponding to saturn. thus are the inf

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

dantur. et minae quidem hostiles in ipsos vertebaut' the sense of these remarksalt. 1047 alamanns also fought for salt-springs' bargundii salinarurn finiumque causa alamanuis saepe jurgabant/ amm. marc. 28, 5. that not only in germanyj but in gaul, salt was obtained by pouring water on burning wood, we know from pliny 31. 7, 39' galliae germaniaeque ardentibus lignis aquam salsam infundunt' hence the ritual that hallowed it may have been common to celts and teutons. now of streams charged with salt there was doubtless a good number in germany, then as now, and it is hardly possible to say which in particular was meant by tacitus^ they rose on mountains, in sacred woods, their produce was deemed the direct gift of a near divinity, possession of the spot seamed worth a bloody war, the gettin

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

expiation* he says once a year/ but does not specify the day, which would have shewn us whether the custom was imported into syria from rome. on april 21, the day of her founding, eome kept the palilia, an ancient feast of herdsmen, in honour of pales, a motherly divinity reminding us of ceres and vesta.2 this date does not coincide with the solstice, but it does with the time of the easter fire; the ritual itself, the leaping over the flame, the driving of cattle through the glowing embers, is quite the same as at the midsummer fire and needfire. a few lines from ovid s description in the 4th book of the fasti shall suffice: 727. certe ego transilui positas ter in ordine flammas. 781. moxque per ardentes stipulae crepitantis acervos trajicias celeri strenua membra pede. 795. pars quoque

HAMIL THE ROSICRUCIAN SEER

ould confer in his college. hockley never attended the bristol collegebutwas pressed by irwin to prepare a paper for them. he sent a copy of one of hiscrystal:experiments 'evenings with indwellersofthespirit world'.averbatimintroduaion17was rapid. within fifteen months of his initiation he became its junior warden and its master in 1867, serving for the customary twelve months. his proficiency in the ritual must have been equally rapidly attained for he was a regular attender at the emulation lodgeofimprovement and served on its committee from 1866 to 1868, ceasing to attend after he had installed his successor as masterofbritish lodge. his lodge was, and still is, one of the nineteen london lodges having the special privilege of nominating each year a grand steward for appointment by the

HANDBOOK OF EGYPTIAN MYTHOLOGY

and render them harmless. the book of knowing the transformations of the sun and of overthrowing apophis gives instructions on making models and drawings of enemies and destroying them by methods such as stabbing, trampling, burning, and burying. these sections are prefaced by speeches from the creator god describing the creation of life and the establishment of the divine order. this identifies the ritual as part of the continuing cosmic struggle. until recently, the bremner-rhind papyrus cosmogony has received much less attention from scholars than the memphite theology, partly because the former conforms to modern ideas of what a religious text should be like, whereas the latter was seen as belonging to the primitive world of magic. of the two, it is probably the bremner-rhind papyrus

s explored in siegfried morenz, egyptian religion (london and ithaca, 1973; and in erik hornung, conceptions of god in ancient egypt: the one and the many, trans. john baines (ithaca, 1982 (see egyptian myth: annotated print and nonprint resources. 7. the main purpose of this ritual was to allow the ka (vital force) of the being depicted to enter and inhabit the statue. when performed on mummies, the ritual was thought to restore the senses of the deceased, so that they could breathe, speak, eat, hear, see, and smell again in the afterlife. 94 handbook of egyptian mythology 8. for the creator as an androgynous deity, see j. zandee, the birth-giving creator-god in ancient egypt, in studies in pharaonic religion and society in honour of j. gwyn griffiths, ed. a. b. lloyd (london, 1992, 169 1

cutting down reeds. when they stuck a reed in the ground, it became a perch for the celestial falcon. the reed hut built to house the falcon was said to be the center of the world and the first temple. in the legend of the winged disk, horus (the distant one) takes the role usually given to the distant goddess and transforms himself into a fiery disk to blind and destroy the sun god s enemies. in the ritual drama known as the triumph of horus, horus, son of isis, harpoons seth in hippopotamus form. after a series of battles by land and water, he drives seth and his followers out of egypt, just as egyptian kings hoped to drive out foreign invaders. deities, themes, and concepts 145 see also birds; cattle; djed pillar; eyes of horus; hathor; horus the child; isis; kings and princes; min; osi

ave conceived imhotep by the god ptah. son of ptah became a standard epithet for imhotep, though normally only kings were called sons of gods. by the ptolemaic period, kheredankhw is occasionally referred to as a daughter of banebdjedet, the ram god of mendes. there was probably a story cycle about imhotep s birth that is now lost. an inscription from 148 handbook of egyptian mythology figure 32. the ritual of cutting up the hippopotamus at edfu. the figure holding a book scroll may represent a priest playing the role of imhotep (courtesy of richard pinch) saqqara gives the main events of imhotep s story as: his birth; being presented as a child to his father, ptah, and his divine stepmother, sekhmet; defeating the asiatics with the help of sekhmet; his death and mummification; and his app

rriors. deities such as isis and thoth were presented as powerful magicians, and the dead needed to use spells and amulets to survive in the afterlife. at a time when reading was a rare skill, book learning of all kinds was associated with magic. historical figures with a scholarly reputation, such as the third dynasty official imhotep, became magicians in legend. the amazing powers attributed to the ritual specialists known as lector priests were the subject of many tales. a cycle of middle kingdom stories set in the reign of king khufu (c. 2589 2566 bce) tells of great magicians of the past. the first story in the sequence probably featured imhotep, but only the last few lines are preserved. the second story concerns the chief lector priest webaoner (ubainer) and his wife. this lector pr

HEKAS

e or develop consciousness is divorced from the true function of magick, and is thus redundant. i make this definition with a distinct purpose in mind, namely it's bearing upon the current survivals and the present re-vivals of the sabbatic tradition with regard, to the emphasis placed upon the preservation of old practices. the forms utilised by the sabbatic cultus in the practice of it's craft, the ritual choreography and geometry, the myths, the ritual instruments and so on and so on. are based upon a number of principles which govern function. principles which, although definable, are highly subtle in essence, being universal in their application, infinite in their means of application via their modification in accordance with the diversity of context, and which are the very letters an

bereft of the current which once informed it, it is merely a fossil and no longer of utility. the sabbatic tradition is continually evolving; nothing is lost when we slough off the outgrown skins of the past and move on. the intrinsic nature and functions of the tradition cannot be lost because they are transmitted from initiate to initiate entire whenever the passing-on of power occurs. it is in the ritual act of transmission that the current is passed on in the circle; when this transmission occurs, all of the knowledge of the whole tradition, from the first-born to the last-dead of witchblood, is passed on and it is the task of the receiving initiate to re-member the body of the tradition in and for themselves according to the context of their place in this world. there is a distinct em

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ed by some retrograde priests and clergymen; and whether represented by the elysian fields or by tartarus, they could only be reached by crossing the river to the "other shore" as well expressed in the "egyptian belief" the story of charon, the ferryman (of the styx) is to be found not only in homer, but in the poetry of many lands. the river must be crossed before gaining the isles of the blest. the ritual of egypt described a charon and his boat long ages before homer. he is khu-en-na "the hawk-headed steersman (see hell) hallucinations a state produced sometimes by physiological disorders, sometimes by mediumship, and at others by drunkenness. but the cause that produces the visions has to be sought deeper than physiology. all such, particularly when produced through mediumship, are pre

HINE PHIL ASPECTS OF EVOCATION

e structure. the forceful enunciation of sound, whether it be enochian calls, primal speech, or barbarous words of evocation of necessity produces an asc, as techniques such as these lead to hyperventilation, increased brain activity, tachycardia, etc. it is well-accepted by magicians and mystics that .sound carries thought. and that for advanced practitioners, vocalisation is not a necessity for the ritual (or whatever) to be efficacious. what is important, is the focusing of awareness along a particular vector, and the entry into an asc where the practitioner can focus 37 attention intensely towards a single point and project it forth. the relationship between sound and sacred sites is also being researched, again by paul deveraux. the .hill noises. of the dunwich horror have been report

HINE P OVEN READY CHAOS

g 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 grasped the basic principles of sigilisation and experimented with some of the most popular methods of casting sig

relatively short time, and then drop it again. when practising ritual magick its generally a good idea to, whatever you think about gods being archetypes or reflections of bits of yourself or whatever, behave as if they were real. so in a cthulhu mythos ritual, nothing will help build the neccesary tension than the adopted belief that if you get it wrong cthulhu will slime you! of course, outside the ritual you don t have to believe in cthulhu and that even now a slimy paw appears at my window..no! no..ahem, sorry about that. related to this approach is the idea that suspension of disbelief can also be useful. to do this, take a book which expounds an idea that you find totally crap (every magician has their favourite crap author) and try to see the writers message without your inner voice

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

rage member of the craft knowing that the thing had ever existed('fringe masonry in england, 1870-85, aqc, vol. 85, 1972. nevertheless, it recruited a few freemasons without much sense of discrimination during the period 187i -80. after the latter date it fell into the hands of john yarker, a major collector of pseudo-masonic 'nonsenses, who ingeniously amalgamated its ceremony of perfection with the ritual of a recent novely called the order of light. the latter had been launched without any audible beating of drums by maurice vidal portman in 1882. it had the same echoes ofhinduism as the sat b'hai, but with a qabalistic top-dressing. ayton was among the first to be admitted to its 'secrets. in what may be the holograph draft for a 20 1 thealchemist of the golden dawn the vicarage, chaco

of attention in the occult and i mean to do it. wilson is with me for the present and we are trying various scientific experiments but not with metals. what a frightful shew-up as to the horus [sic] couple. in the d[aily] t[elegraph] of yesterday, a great part of the g.d. ritual was exposed, even as to the "current" which was to blot the renegade. also i am told that the police have the whole of the ritual and that it is stenographed. you may consider yourself as lucky to be out of the g.d. for it is the finishing stroke. in the "standard" yesterday, there are rather more details as to the horus exploits at the cape, and her giving herself out as having been taught by the mahatmas. this reflects on the t[heosophical] s[ociety, and, i should suppose, the b.b. will i i.e, for copies of g.d

a long process. i should not have thought of asking you for them, if i had not a right to them. the t. enochian calls, i more especially want immediately, and i still hope you will be kind enough to send me them. the g.d. is now so disorganised that the obligation practically ceases to be binding. the horos case has given it its death-blow, not so much from the public trial, as from the fact that the ritual and the knowledge mss are not only in the hands of the police but also have been printed by the editor of "wings of truth' to whom, i suppose, they had been previously sold. what has become quite public, there can be no harm in your lending me, even if i were not entitled to them from any grade. 68 102 thealchemist of the golden dawn grove lodge, saffron walden 13 november 1901 the lett

ut was admitted without payment of any fee. his obligation form is illustrated opposite. grove lodge, saffron walden 18january 19 2 my idea is that the fratres lucis and the order of light are one and the same. i portman left this order in my hands, and i think i can say positvely that uohn] yarker and lord lindsay were not in it. tis true portman at yarker's request, allowed me to let yarker see the ritual and copy it, but nothing further. 2 i think probably you are mixing up the order of the 'sat b'hai (7 brethren) with the order of light. yarker and kenneth mackenzie instituted this. then they quarrelled, and each went on with it in their own way. it was said that yarker quarrels with every one. i have had much correspondence with him and found him very pleasant and learned, and very in

er of the 'sat b'hai (7 brethren) with the order of light. yarker and kenneth mackenzie instituted this. then they quarrelled, and each went on with it in their own way. it was said that yarker quarrels with every one. i have had much correspondence with him and found him very pleasant and learned, and very intelligent, tho' he worked much at ordinary spiritualism. to the best of my recollection, the ritual ofthe sat bhai is so complicated, that it would require an indian temple to carry it out thoroughly. it is very likely that (the late) lord lindsay as well as yarker, was in it, but i have no cognisance of it. i keep quite free from bronchitis here, and am very busy so write in haste. 1 they were not. the fratres lucis existed mainly in f. g. irwin's imagination, even if he managed to r

HP LOVECRAFT A DARK LORE

atters who had disappeared. it was inside this circle that the ring of worshippers jumped and roared, the general direction of the mass motion being from left to right in endless bacchanal between the ring of bodies and the ring of fire. it may have been only imagination and it may have been only echoes which induced one of the men, an excitable spaniard, to fancy he heard antiphonal responses to the ritual from some far and unillumined spot deeper within the wood of ancient legendry and horror. this man, joseph d. galvez, i later met and questioned; and he proved distractingly imaginative. he indeed went so far as to hint of the faint beating of great wings, and of a glimpse of shining eyes and a mountainous white bulk beyond the remotest trees but i suppose he had been hearing too much n

e precisely like him. no one could read the old writing now, but things were told by word of mouth. the chanted ritual was not the secret- that was never spoken aloud, only whispered. the chant meant only this "in his house at r'lyeh dead cthulhu waits dreaming" only two of the prisoners were found sane enough to be hanged, and the rest were committed to various institutions. all denied a part in the ritual murders, and averred that the killing had been done by black winged ones which had come to them from their immemorial meeting-place in the haunted wood. but of those mysterious allies no coherent account could ever be gained. what the police did extract, came mainly from the immensely aged mestizo named castro, who claimed to have sailed to strange ports and talked with undying leaders

could not shew a single nightmarish quality in it. it was a living object- the first except the driver that i had seen since entering the compact part of the town- and had i been in a steadier mood i would have found nothing whatever of terror in it. clearly, as i realised a moment later, it was the pastor; clad in some peculiar vestments doubtless introduced since the order of dagon had modified the ritual of the local churches. the thing which had probably caught my first subconscious glance and supplied the touch of bizarre horror was the tall tiara he wore; an almost exact duplicate of the one miss tilton had shown me the previous evening. this, acting on my imagination, had supplied namelessly sinister qualities to the indeterminate face and robed, shambling form beneath it. there was

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ld not have been alive and blindly racing. i shudder to think of what a shade of difference in his nervous reactions might have brought "south station under- washington under- park street under-kendall- central- harvard" the poor fellow was chanting the familiar stations of the boston-cambridge tunnel that burrowed through our peaceful native soil thousands of miles away in new england, yet to me the ritual had neither irrelevance nor home feeling. it had only horror, because i knew unerringly the monstrous, nefandous analogy that had suggested it. we had expected, upon looking back, to see a terrible and incredible moving entity if the mists were thin enough; but of that entity we had formed a clear idea. what we did see- for the mists were indeed all too maliguly thinned- was something a

HP LOVECRAFT THE CALL OF CTHULHU

tters who had disappeared. it was inside this circle that the ring of worshippers jumped and roared, the general direction of the mass motion being from left to right in endless bacchanale between the ring of bodies and the ring of fire. it may have been only imagination and it may have been only echoes which induced one of the men, an excitable spaniard, to fancy he heard antiphonal responses to the ritual from some far and unillumined spot deeper within the wood of ancient legendry and horror. this man, joseph d. galvez, i later met and questioned; and he proved distractingly imaginative. he indeed went so far as to hint of the faint beating of great wings, and of a glimpse of shining eyes and mountainous white bulk beyond the remotest trees- but i suppose he had been hearing too much na

e precisely like him. no one could read the old writing now, but things were told by word of mouth. the chanted ritual was not the secret- that was never spoken aloud, only whispered. the chant meant only this 'in his house at r'lyeh dead cthulhu waits dreaming' only two of the prisoners were found sane enough to be hanged, and the rest were committed to various institutions. all denied a part in the ritual murders, and averred that the killing had been done by black-winged ones which had come to them from their immemorial meeting-place in the haunted wood. but of those mysterious allies no coherent account could ever be gained. what the police did extract came mainly from an immensely aged mestizo named castro, who claimed to have sailed to strange ports and talked with undying leaders of

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

could not shew a single nightmarish quality in it. it was a living object- the first except the driver that i had seen since entering the compact part of the town- and had i been in a steadier mood i would have found nothing whatever of terror in it. clearly, as i realised a moment later, ft was the pastor; clad in some peculiar vestments doubtless introduced since the order of dagon had modified the ritual of the local churches. the thing which had probably caught my first subconscious glance and supplied the touch of bizarre horror was the tall tiara he wore; an almost exact duplicate of the one miss tilton had shown me the previous evening. this, acting on my imagination, had supplied namelessly sinister qualities to the indeterminate face and robed, shambling form beneath it. there was

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

per and deeper into the shadowy core of that brooding, haunted countryside of winding road, vine-grown stone wall, black woodland, gnarled, neglected orchard, gapingwindowed, deserted farm-house, and nameless nun. at the sunset hour, when the distant spires of kingsport gleamed in the ruddy blaze, he took out the key and made the needed turnings and intonations. only later did he realize how soon the ritual had taken effect. then in the deepening twilight he had heard a voice out of the past: old benijah corey, his great-uncle's hired man. had not old benijah been dead for thirty years? thirty years before when. what was time? where had he been? why was it strange that benijah should be calling him on this seventh of october 1883? was he not out later than aunt martha had told him to stay?

e drugs- unobtainable on earth- which would keep his zkauba-facet in abeyance till he might shed the yaddith body, nor did he neglect a small store of gold for earthly use. the starting-day was a time of doubt and apprehension. carter climbed up to his envelope-platform, on the pretext of sailing for the triple star nython, and crawled into the sheath of shining metal. he had just room to perform the ritual of the silver key, and as he did so he slowly started the levitation of his envelope. there was an appalling seething and darkening of the day, and hideous racking of pain. the cosmos seemed to reel irresponsibly, and the other constellations danced in a black sky. all at once carter felt a new equilibrium. the cold of interstellar gulfs gnawed at the outside of his envelope, and he cou

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

, called a full moon ring. the birthstone is said to offer the most protection. however, the stone that you associate with your moonsign is also highly effective. the chant variation is "in the name of isis, goddess of the moon, i offer my energies as a gift of the cosmos; my soul belongs to the wind. i am the cosmos; i am the wind" witchcraft can be a comforting modus operandi. in spell casting, the ritual is performed in a forceful attempt to alter a moment in time, by creating a vibration within the environment that in turn will set into motion a series of events leading ultimately to the desired conclusion. sorcery goes a giant step beyond mere positive thinking by generating situations demanding positive action, commitment. if you would like some additional romantic action, with silve

d to my meeting this powerful man. after that i never went anywhere without running into him. his wife would sit next to me at the hollywood bowl, or i'd walk through a door and he'd be corning out. he looked startled each time, probably because i was ready to meet him. every time he came through a door i'd react with a very strong force that probably would not have been there had i not performed the ritual, so naturally he reacted to my reaction, and before i knew it he was saying "hello" i didn't deliberately go anyplace where he would be. i didn't do anything physical that would make it happen. it just happened. as for the ritual itself, i lit a candle in a darkened area, then burned incense. if you can get all your senses going at the same time you make more of an impression on your su

INFERNAL SABBAT LIVE

this moving oath is ended with the initiate swearing him or herself to them once more, and taking a new name to be used in the witching way- the name that spirits and beings in the unseen will know you nspsychonaut 75 a luciferian& vampyric self-liberation ritual december 22nd, 2002 a b l a c k x-ma s s at the engine room the infernal sabbat chthonic summons article by michael ford, psychonaut 75 the ritual of the black mass was originally a ritual of rebellion against the church. in a time when if you were not christian of god fearing, your life would be made unlivable, the church became renown for it s religious aggression against those who did not uphold the governmental glory of the leaders who preached this religion. beliefs contrary to the bigotry and tyrannical attitudes of the chur

en angels descend, the earth opens and the vampyric shades and the dead walk the earth. this ritual was designed as a means of opposition to bigotry and oppression, that lucifer rises to awaken each with the black flame of perception and self-love, while the vampyric archetype announces the communion of the cthonic forces of the earth, the demonium of the earth. this ritual is thus in two parts i the ritual of lucifer ii- the ritual of lilith join with us, summon with us awaken the black light and master the primal darkness! designed to induce the symbolic role of the vampyre and lycanthrope in modern society an unchaining of the restrictive thinking and restrictive cultures. this ritual of chaos is meant to unleash a demonic state in those who take part in this working. this public perfor

INFERNAL UNION

y of liber oz is helpful as is experiments in temporarily adopting different mind-states/ identities for the purpose of this exploration. i am in the process of creating the mask of lilith from michael w. fords luciferian sorcery for meditation for this purpose. meditation beyond and apart from intellectualization, as to what an individuals sexual nature is, is a necessary part of this process. 4 the ritual of infernal union found in yatuk dinoih (michael w. ford, 2002) is the actual solitary rite used in the toph to magickally join the opposite sexual polarities within the self. i performed this rite on dec.31, 2003. sometime before the ritual itself, i did a tarot reading relating to my ongoing communion with my hga. the results pointed very specifically to this ritual which i was about

and placed this over my usual pantacle on my altar. i created a simple sigil for lilith and set up my circle with red and black candles for the infernal aspects of these powers. in the north, i set up my painting of babalon on the seven-headed beast with related sigils. i showered and put on nefilim-zoon. shut off at 11:15, banished, cast circle but without calling the enochian angels. i started the ritual by my declaration of intent and followed this by a simple acceptance of my pure intention and use of intense imagination throughout. manibus plenis, and a drop of blood on the lilith sigil. banished, dismissed. put cross of malkuth in blood/semen over the third eye of baphomet on the sigil of infernal union. went to bed though i didn t dream anything meaningful related to the ritual tha

INITIATION INTO HERMETICS

of the fingers, and imagine that your desire is being realized by this gesture, or that it has been realized already. the rule of the present-imperative formula is valid here as well. the imaginary realization in connection with the gesture or rite has to be performed at the beginning with the feeling of assurance, self-confidence and self-reliance and with unshakeable faith in success. at first the ritual as well as the imagination have to be used. later on, dealing only with the imagination of the desire and its realization, you will be induced without even noticing it automatically to use the gesture or the ritual. having arrived at this point, that a desire has become an automatic function of your imagination, the process will go in an inverted order: you perform the ritual or the ges

realization, you will be induced without even noticing it automatically to use the gesture or the ritual. having arrived at this point, that a desire has become an automatic function of your imagination, the process will go in an inverted order: you perform the ritual or the gesture, and the imagination or the power in question will automatically release their effect. this is the real purpose of the ritual, the position or the gestures of the limbs and the fingers. as soon as the ritual has become self-acting with the imagination, it will be sufficient to perform the ritual only to achieve the effect or influence you have been wishing for. a comparison very near to the point is offered by a fully charged battery that needs nothing but the correct contact to produce the current at any time

with a mental as well as astral connection with the material body according to his working with the mental or the astral sphere. such an action is called the magical action. the scholar will certainly understand now why magic rituals never show any success with persons who have not been initiated or who have not been trained in magic, because people like these do not own the capacity of executing the ritual magically, i.e, they are not prepared to work in connection with the material stuff in a mental and astral way. let us take the example of a magnetizer putting his hands on a patient s body or performing magnetic strokes, but without allowing his mental and astral hand to emanate at the same time, nor imagining that the mental force is pervading and influencing the spirit, the astral po

ower of the elements into a suitable ritual. i have talked about this problem in detail already in the chapter about the rituals. the magician forms any ritual after his own liking by means of finger positions and gestures of the hands into which he is transferring the power. according to his magical development, he will certainly dispose of a sufficient amount of intuition so that he can compose the ritual suitable to the element in question. he can provide it with a self-selected word (formula) and link it to a certain sound corresponding to the element [quabbalah. it is quite impossible to make a mistake here because the rituals are absolutely individual, purely personal. therefore the rituals that the magician composes for this purpose are not to be imparted to anyone else! another per

ertainly suffer great damage, and bring ill fate to other people for whom the rituals had been used. therefore be very careful and select only a kind of ritual that you can use in a large crowd as without anyone observing it, for example, a ritual with a finger position in your pocket. the genuine magician will regard this warning as fully justified. first of all, the magician must try to compose the ritual for 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 we

INTERVIEW WITH ANDREW CHUMBLEY

us sabbati as an initiatic body. however, one can also speak of the sabbatic current as an initiatory line of spirit-power that can inform all who are receptive to its impetus, and which when engaged with beyond names may be understood as a key unto the hidden design of arte. being born of vision, i would say the origin of sabbatic craft lies truly in the circle itself. rf: can you say more about the ritual symbolism of the sabbatic craft on an inner level, particularly in relation to consciousness? ac: at an inner level of understanding one can speak of sabbatic craft in more subtle ways. the mythic elements of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some historical-temporal, some pointing toward the a-temporal actualities o

ever-present company of spirits. as regards the rituals of solitary initiation, i am aware of seven major forms of induction, the most well-known of which is probably the toad-bone ritual. whilst i recognise that anyone who follows the procedure of any of these rites is technically able to receive the full power of witchblood thereby and without human mediation, i must stress that just performing the ritual is insufficent; the authority gained via the process must have the assent and acceptance of a rite s patron spirits. certain of these rites are unknowingly shared by differing lineages of old craft, often being used as an adjunct to teacher-pupil induction. i rf: you are sometimes referred to as magister of the cultus sabbati, can you tell us what this means to you personally and in ter

INVOCATION OF THE ADVERSARY

nderer, whose faith doth lie beneath his heel. thrice blessed, thrice cursed, thrice cunning be! in the name of our lady. so mote it be! aotinvocation of the adversary by akhtya seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may cons

is circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, 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

ours, 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 magician looses all perception of anything outside of the circle, that being enflamed and submerged in gnosis, the circle is the circumference of the sorcerers' world. that the ritual is a success is the subjected 'turning the knife towards oneself' in the area of self-directed and willed energy. the ritual of the adversary, in conjunction with the lord's prayer averse (used in certain luciferian covens to summon the devil-cain) provides a powerful foundation for self-deification in the witches sabbat gnossiirish witchcraft and demonology by st. john d. seymour, b.d

ISIS UNVEILED

tioiw] pdicy of the cooi^ o( cvdiuls to elect, whenever practicable, the new pope from among the oldest the hierophuit of the bleusinia wu likewise iwsya an isis unveiled is this dear enou^ f and will the catholics still mnintain that it was the brfthmanas of ^xm) years ago who copied the ritual, symbols and diess of the roman pontiffs? we should not feel in the least surprised. without going very far back into antiquity for comparisons, if we only stop at the fourth and fifth centuries of our era, and contrast the so-called 'heathenism' of the third neo-platonic eclectic school with the growing christiamty, the result may not be favorable to the latter. even at that early peri

e church began destroying or concealing everything of the kind she could lay her hands upon. the following are translated from the kabalistic ritual, and that gen- erally known as the roman ritttal the latter was promulgated in 1851 and 1852, under the sanction of cardinal engelbert, archbbhop of malines, and of the archbishop of paris. speaking of it, the de- monologist des mousseaux says "it is the ritual of paul v, revised by the most learned of modem popes, by the contemporary of voltaire, benedict xiv" kabauitic (jewish iid p gui) rohan catholic exordm qf salt e;ft>num qf soli* the frieat-magidan bleuea tbe stiu the priot blcsks the sod mid myi: uidmjn "fjna&in of saa" in thee may" creaturt of salt, i ezorciie thee in tlie remud the wisdom [of g dli and may it name of the living god

rji let the fire bom, and the air drculate; let the earth return to earth by the tirtue o( the pentagram, which i* the homing star, and in the name of the tetiagnmmaton which is tiaced in the cen- ter of tt ciwm cf lighl anun" it is unnecessary to try the patience of the reader any longer, althou^ we might multiply examples. it must not be forgotten that we have quoted from the latest revision of the ritual, that of 1851-2. if we were to go back to the former one we should find a far more striking identity, not merely of phraseology but of ceremonial form. for the purpose of comparison we have not even availed oiu^ves of the ritual of ceremo- nial magic of the chrittian kabalists of the middle ages, wherein the 167. bomut ritual, pp. 1-435 "o lord, let him who carries along with him the te

ome to have and use as you may have occasion "the probation in my case was, by tpceial dirpenttuiaa, made one month, during which time i was 'shadowed' by a priest, who served as my cook, guide, interpreter, and general servant, that be might be aue to testify to the fact of my having strictly con- formed to the rules in diet, ablutions, and otho' matters. he was also my instructor in the text of the ritual, whidi we r^ted from time to time for practice, in dialogue or in song, as it may have been. whenevv we happened to be near a dnue village, on a ilnnday, we attended the 'open' meetings, where men and women asmmbled fttf in- struction and wmship, and to expose to the wocld generally tbdr rdigioui practices. i was never present at a friday 'dose' meeting before my initiation, nor do i be

, and that is not probable, for a false priest forfeits his life. the practical jokers among them some- times 'fool' a too curious 'frank' by a sham initiation, especially if such a one is sus- pected of having some cooncsiou with the misskmarito at borut or elsewhoe "lite initiates indude both women and men, and the cerenumies are of so peculiar a nature that both sexes are required to assist in the ritual and 'work' the 'furni- ture' of the 'prayei^house' and of the 'vision-chamber' is simple, and except tor con- venience may consist of but a strip of carpet. in the 'gray hall (the place is never named, and is underground, nal far from bayt-ed-deeu) there ani some rich decora- tions and valuable pieces of ancient furniture, the work of arab silversmiths five or sis centuries ago, inscrib

JASMUHEEN THE FOOD OF GODS

wever there are also many who are pre-programmed to bring in this new choice for humanity and hence all of this feels completely natural. q: is dehydration a worry? what do pranic nourishers drink, just water or flavored liquids as well? what about caffeine, alcohol, other stimulants? there are beings who choose to neither eat nor drink but the majority of western pranic nourishers still maintain the ritual of socializing over a cuppa so as not to be completely socially alienated. the majority do not indulge in alcohol as they may feel it lowers the vibrational rate of the energy fields of the bodies, or they may utilize mind mastery and transmute all that goes into the body into light. i personally still looove a good cup of tea! q: does living purely on prana affect growth/ development/

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ivine being in india is unquestionably the linga; a smooth stone rising out of another stone of finer texture, simulacrum membri virilis et pudendum muliebre. this emblem is identical with siva in his capacity of lord of all. it is necessary, however, to observe that professor wilson, while admitting that the linga is perhaps the most ancient object of homage adopted in india adds subsequently to the ritual of the vedhas, which was chiefly, if not wholly, addressed to the elements, and particularly to fire. how far the worship of the linga is authorised by the vedhas is doubtful, but that it is the main purport of several of the puranas* there can be no doubt. the universality of linga puja (or worship) at the period of the mahommedan invasion of india is well attested. the idol destroyed

K AMBER THE BASICS OF MAGICK

etely intact with no breaks in it. the magician and any other participants stand in the circle during ritual. today, circles are made on the floor with chalk or paint, rock salt, or a rope. whatever its form, the circle is still an important part of magical protection for the magician. this is especially important for aversive entities and purposes. the circle also helps in focusing the energy of the ritual toward its purpose, that is, it keeps it contained until the magician is ready to release it. of course, the magick circle is basicly only a symbol, but it may eventually be possible to supplement the circle with electronic equipment for a similar purpose. we are researching the practicality of electrostaticly charged faraday shields. the basics of magick get any book for free on: www.a

lse) adversely unless that is what you inwardly want. 2. we may say with certainty that "something always happens" when we perform a magick ritual. but like everything else, magick follows the 'law of results. this means that results require effort of some kind. and if you don't work hard enough at it you don't get results. difficult goals have greater resistance (magical inertia) to overcome. if the ritual doesn't produce the desired results there is a good chance that the reason for the failure is within oursleves. be certain there is no contradiction between your model and your magical goals. sometimes self doubt and mental contradictions (wanting and not wanting at the same time) may interfere. the first step in magick is to re-program your model. and, of course you can help your magic

y themselves. 3) a peculiar quality of magick is time displacement. results of a ritual are not usually instantaneous. there is often a delay of 12 hours or more. difficult tasks or weakly performed ritual are more likely to be delayed. in most cases a slight delay is alright, and it gives us time to get used to the comming changes. and sometimes the effects of a ritual appear to extend to before the ritual was performed! 4) because of the way magick works, a ritual may create an emphasis in what is sought, and a de-emphasis in everything else. balance is therefore important here. once the magical result is achieved it may be 'bound' to you and difficult to get rid of should you later decide to do so. example: you use a magick ritual to help you find and buy a new house. years later when y

le) is a five-pointed star with the point up. the banishing ritual is helpful in psychic protection and healing since it forms a protective barrier against malevolent forces. the psychic barrier it creates can be made to permit entry of desired (constructive) forces and the exclusion of negative ones. thus, the banishing ritual is an essential first step in almost any formal full magick ceremony. the ritual requires that you use a magical implement or "weapon, such as a ceremonial knife, wand, or simply point your index finger, to "draw" the pentagram in the air at each of the cardinal points (four directions. also, you will be chanting('vibrating) some hebrew names of god. holding your magical weapon and facing east, extend your arm out straight in front of you. in this ritual you the bas

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

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

avid. h. goldberg, joel r= yechiel shalom goldberg. mystical union, individuality, and individuation in provencal and catalonian kabbalah. ph.d. dissertation, new york: new york university, 2001. focusing on the earliest kabbalists (e.g, isaac the blind, ezra ben solomon, and particularly azriel of gerona, goldberg considers the role of individuality in mystical phenomena, i.e, mystical union and the ritual actions which precipitate it. see below, page 4 1.b. haskell, ellen. metaphor and symbolic representation: the image of god as suckling mother in thirteenth century kabbalah. ph.d. dissertation, chicago: university of chicago, 2005. see especially chapter four, gsuckling as spiritual transmission in early kabbalistic literature. h gthe texts presented in this chapter, isaac the blind fs

KETAB E SIYAH

sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye will! but always unto me. 52. if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit! 53. this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, 418 though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! 54. change not as much as the style o

KNOWLEDGE LECTURE ONE

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

ophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. ix. the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual f the dead they are referred to as the "pillars of shu" the "pillars of the gods of dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has complete

of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from the vignettes of teh 17th and 125th chapter of the ritual of the dead the egyptian book of the per-em-hru or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of on is to be found in the walls of the pyramids of the kings of the 5th and 6th dynasties at sakarah, the recensions of the 11th and 12th dynasties on the sarcophagi of thatperiod, and the theban recension of the 18th dy

s of the kings of the 5th and 6th dynasties at sakarah, the recensions of the 11th and 12th dynasties on the sarcophagi of thatperiod, and the theban recension of the 18th dynasty and onward is found on papyri, both plain and illuminated. no satisfactory translation of these books is avalable, none having been yet attempted by a scholar having the qualifications of mystic as well as egyptologist. the ritual of the dead, generally speaking, is a collection of hymns and prayers in the form of a series of ceremonial rituals to enable the man to unite himself with osiris the redeemer. after this union he is no longer called the man, but osiris with whom he is now symbolically identified "that they also may be one of us" said the christ of the new testament "i am osiris" said the purified and j

main, of the genies of the beautiful land of amentet. of coming forth in the light o fday in any form desired, of hearing the forces of nature by being enshrined as a living bai" and the rubric is "the united with osiris shall recite it when he has entered the harbour. may glorious things be done thereby upon earth. may all the words of the adept be fulfilled" owing to the complex use of symbols, the ritual translation of the chapter can only be understood by perpetual reference to the ancient egyptian commentaries, and therefore the following paraphrase has been put together to convey to modern minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with osiris, the redeemer "i am tum made one with all things "i have

LAITMAN M THE KABBALAH EXPERIENCE

ar any external manifestation, but rather change our personal relationship with the creator. hence, the concealment. we perform the acts that concern morality and customs while under the influence of corporeal pleasures, such as sex, money, control, fame, respect, and education, until we develop the aspiration toward the creator. when that yearning first appears, the technical acts that belong to the ritual and moral part become less important, and we establish a personal contact with the creator. that becomes the most important thing in our lives, and we are then changed from an ordinary person into a kabbalist. however, even when one becomes a great kabbalist, the person continues to perform the same mechanical mitzvot as an ordinary believer would. these two are not connected. you can a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

-masonic order, whose desire, as is expressed in their ritual, is to pour the waters of esoteric knowledge into the masonic vessels, i hope nevertheless that it may appeal to a wider circle, and may perhaps be of use to some of those many brn. in the masculine craft who are seeking for a deeper interpretation of masonic symbolism than is given in the majority of their lodges, showing them that in the ritual which they know and love so well are enshrined splendid ideals and deep spiritual teachings which are of the most absorbing interest to the student of the inner side of life. before we can gain this fuller understanding we must have at least some slight acquaintance with certain facts concerning the world in which we live- a world only half of which we see or understand. indeed, undigni

ore rapid than those to which our physical senses are normally trained to respond(*op. cit, pp. 9, 10) it is by the use of those perfectly natural but super-normal faculties that much of the information given in this book has been obtained. anyone who, having developed such sight, watches a masonic ceremony, will see that a very great deal more is being done than is expressed in the mere words of the ritual, beautiful and dignified as they often are. of course, i fully understand that all this may well seem fantastically impossible to those who have not studied the subject at first-hand; i can but affirm that this is a clear and definite reality to me, and that by long and careful research, extending over more than forty years, i am absolutely certain of the existence and reliability of th

as embodied, who acted as representatives and as channels of god fs threefold power and grace to man. furthermore there are hierarchies of angels belonging to these different lines, just as there are hierarchies of angels who follow the leadership of st. michael and of our lady- each of whom is a channel and representative of his order according to the level of his development. the celebration of the ritual of isis, for instance, always attracted her attention, and invoked the presence of angels of her order, who acted as channels of the divine blessing in that wondrous aspect of the hidden truth which she represented. 52. the hidden york 53. no doubt the really religious man took his part in all the outward pomp which i have described; but what he prized far above all its amazing magnific

n all the outward pomp which i have described; but what he prized far above all its amazing magnificence was his membership in some lodge of the sacred mysteries- a lodge which devoted itself with reverent enthusiasm to the hidden work which was the principal activity of this noble religion. it is of this hidden side of the egyptian cult, not of its outer glories, that freemasonry is a relic, and the ritual which is preserved in it is a part of that of the mysteries. to explain what this hidden work was, let us draw a parallel from a more modern method of producing a somewhat similar result. 54. the christian plan for spreading abroad the divine power or grace is principally by means of the cele-bration of the holy eucharist, commonly called by our roman brethren the mass. we must not thin

are not in perfect harmony with each other should not put on their aprons until they have settled their differences. in ancient egypt there was an intensity of brotherly feeling between the members of a lodge which is probably rarely attained now; they felt themselves bound together by the holiest of ties, not only as parts of the same machine, but actually as fellow-workers with god himself. 70. the ritual worked by the grand lodges was known as the building of the temple of amen; a translation of its actual wording will be given in another part of this book. it was indeed one of the most splendid and powerful sacraments known to man. it was celebrated for thousands of years, during which egypt was a mighty land, but a time came when the egos most advanced in evolution began to seek incar

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ccult student masonry has also another aspect, of the greatest importance, concerning which i have written in the hidden life in freemasonry it is not only a wonderful and intricate system of occult symbols enshrining the secrets of the invisible worlds; it has also a sacramental aspect which is of the utmost beauty and value not only to its initiates but to the world at large. the performance of the ritual of each degree is intended to call down spiritual power, first to assist the bro. upon whom the degree is conferred to awaken within himself that aspect of consciousness which corresponds to the symbolism of the degree, as far as it can be awakened; secondly to aid in the evolution of the members present; and thirdly and most important of all, to pour out a flood of spiritual power inte

ll see how this teaching was graded, and how those initiates who were properly prepared were enabled to reach the true knowledge which they were seeking. the whole scheme of initiation provided a complete chart of man s spiritual evolution, and it was for the individual candidate to endeavour to put the teachings into practice and to make real in his own consciousness that which was symbolized in the ritual. 109. the degrees of the mysteries 110. the mysteries of egypt were, as ever, divided into two main sections, the lesser and the greater. the lesser mysteries are typified to some extent by what we now know as the first degree of craft masonry, while the greater mysteries were analogous to what we now call the second and third degrees. beyond these there was a ceremony corresponding to

candidate must pass through the valley of the shadow of death, enduring the utmost suffering and loneliness that he may rise forever to the fullness of immortality. this awful and wonderful experience is the reality which is reflected at an almost infinite distance in the degree of m.m; through the portal of death he is raised to the everlasting glory of the resurrection. 195. certain portions of the ritual of this fourth initiation according to the egyptian rite were curiously entangled with the christian teachings, and became utterly materialized and distorted in somewhat the same way as the legend of osiris became distorted in egypt itself. the rubric of this part of the initiation was as follows: 196. then shall the candidate be bound upon the wooden cross, he shall die, he shall be bu

idely spread as they were, their unity of origin is to be seen in the fact that they had a certain framework which was always the same, although they showed divergences in minor matters. in those days, just as at the present time, a bro. from a foreign jurisdiction who wished to visit had to prove himself at the door of the lodge; for whatever differences there may have been in the outer forms of the ritual, the s s were always the same, for these are the keys to the sacramental powers lying behind all the systems of the mysteries alike. 209. life in ancient crete 210. one of the most striking instances of this unity is to be found in crete, where the comparatively recent discoveries of sir arthur evans have disclosed many masonic symbols and forms, resembling very closely those of egypt

nd much of the similarity between them can be explained by the fact that for long ages not only the delta, but middle and upper egypt stood in continuous relation with minoan crete. 227. it is not our object to enter into a further description of this minoan civilization, which in many respects was equal if not superior to that of our own times. we are here concerned chiefly with the religion and the ritual usages of the ancient minoans, which in their details show such a remarkable likeness to modern freemasonry. since the minoan script cannot yet be deciphered, we are but very partially informed about the thoughts and the beliefs of the minoan race, but from the objects found and the monuments discovered some conclusions may be drawn which are sufficient for our present purpose. 228. wor

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

ted pentagram (xxxiv aes) 1) begin in the south. carve an inverted pentagram into the air ahead of you. imagine it flaming red. begin at the bottem and move up and to the left. vibrate "xepera" 2) move to the east. repeat vibrate "xeper" 3) move to the north. repeat vibrate" xeperu" 4) move to the west. repeat. vibrate" i have come into being" evocation of the daemons 1) standing in the center of the ritual space. imagine a breeze blowing in and filling the area as though you are a magnet to the forces of the universe. feel them pouring in, causing a static electrical charge in the air. 2) visualize a star falling from the skies. landing nearby you see a figure of a man with a goats head, holding a black sword, readied. say "before me. azazel" 3) visualize a man with the head of a cat vapo

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

tan. anton lavey, founder of the church, was indebted to a number of different sources for his synthesis. especially important were: 1. traditional folklore about the devil and various adversarial figures in world mythology. 2. certain romantic poets who, as a literary device, created a noble, promethean satan at odds with the dehumanizing aspects of modern society and traditional religiosity. 3. the ritual magic tradition, particularly as that tradition was interpreted by the occultist aleister crowley. 4. and a wide variety of popular culture sources literature, film and music about the devil. despite the fact that religious satanism has always been a tiny movement, a significant number of entries provide information about this phenomenon and its background traditions because of the disp

tations of certain secular pursuits and commodities (e.g, role-playing games like dungeons and dragons) as diabolical. a major phenomenon that grew out of this attention in the late 1980s and the early 1990s was the satanic ritual abuse (sra) scare, sometimes referred to as the satanic panic. although not entirely responsible for this panic, the christian subculture played a key role in promoting the ritual abuse scare to the broader society. during this period, the reality of a vast, underground network of evil satanists abusing children and others was accepted by significant segments of the law enforcement community and by numerous therapists even police officers and analysts not otherwise inclined to accept traditional theology. less responsible members of the mass media, attracted by t

tent, however, the real core of the exorcist s narrative was the crisis of faith of the younger priest, who must regain his faith in order to save the possessed girl.thus by the end of the movie the devil is thwarted and the power of the christian god reaffirmed. the pervasive horror movie theme of satanic conspiracies helped shape the satanic conspiracy theories that became so influential during the ritual abuse scare. as gavin baddeley, the author of lucifer rising, observes, the movies of the 1970s established satanic cultists as stock movie monsters. although christians have often accused hollywood of promoting satanism, the great majority of horror movies featuring a diabolical theme tend to adhere closely to orthodox theology. such films have thus been highly significant in keeping t

ow a hypothetical network of secretive underground satanic cult groups could manage to control both victims and members so that no one would ever reveal the truth about their existence. it also provided a theoretical background for understanding how recovered memory therapy (hypnotizing alleged victims to uncover repressed memories of abuse) worked and why it was necessary. the acm climbed aboard the ritual abuse bandwagon to expand its own scope of activities. in the 1991 book, the satanism scare, james richardson noted that: having joined those promoting the idea that satanism is increasing, the acm is taking a leading role in the effort to convince america that satanists are brainwashing people everywhere. acm groups sponsor conferences on the topic and their publications promote their

to as the sigil of baphomet.during his years of research into the black arts, anton lavey had come across this book and added it to his collection. when he chose to found the church of satan, he decided that this particular symbol most fully embodied the principles that were the bedrock of the first aboveground satanic church. the cover of the bessy book was enlarged and placed above the altar in the ritual chamber, as baphomet from eliphas levi s transcendental magic (fortean picture library) bardo th dol (the tibetan book of the dead) 21 well as in a lower level altar in the infamous black house, lavey s home and the original headquarters of the church of satan. lavey never claimed to have designed the bessy version of this symbol, as has been asserted by some of the church s detractors

LIBER LXI

circle<society<<brotherhood> or any other to designate the body of initiates. 23. deliberately, therefore, did he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non- essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian, or moslem philosophy, let him reflect that this is a defect of language; the literary limitation and not the spiritual prejudice of the man p. 24. especially let him guard against the finding of definite sectarian symbols in the teaching of his master, and the reason

LIBER O

nderstand; also, if he have any capacity whatever, he will find his own crude rituals more effective than the highly polished ones of other people. the general purpose of all this preparation is as follows: 5. since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. thus, in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words the whole magical apparatus and ritual is a complex system of mnemonics (the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal

LIBER 141

ary of the gnosis ix who have either (a) shewn by power their fitness for that degree, or (b) shewn by wisdom their suitability to ward the arcanum arcanorum. also to certain trusty brethren of the viii, vii, and vi chosen for this moment of peril. for at this hour the clouds gather again upon the face of the sun our father; all those who know may perish in the world-war; even as it is written in the ritual of the v "it is the hour when the veil of the temple was rent in twain, when darkness began to overspread the earth, when the altar was thrown down, the star called wormwood fell upon the earth, when the blazing star was eclipsed, the sacred tau was defiled with blood and water, despair the tribulation visited us, and the word was lost" now therefore that the floods menace the earth, an

LIBER 777

rms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. table of correspondences 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful

ment. col. xxxviii. line 7: iynx: grk, iugx (pl. iuggej, the wryneck: a bird of the woodpecker family which had the misfortune to be used in early greek love magick (hence the attribution; but in the chald an oracles the iunges appear to have been a group of ministering powers who stood between the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor does it rhyme with sphinx. as noted in the remarks on this column in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden dawn. col. xxxix. will parfitt in living qabalah (first edition) gives a much fuller

LIBER ALEPH

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

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

h of ayin is a link between mercury and the sun, and in the zodiac importeth the goat. this goat is called also strength, and standeth in the meridian at the sunrise of spring; and it is his nature to leap upon the mountains. so herefore he is a symbol of true magick, and his name is baphomet, wherefore did i design him as an atu of thoth, the fifteenth, and put his image in the front of my book, the ritual of high magick, which was the second part of my thesis for the grade of major adept, when i was clothed about with he body called alphonse louis constant. now the goat flieth not as doth the eagle; but consider this also that it is the true nature of man to dwell upon the earth, so that his flights are oft but phantasy; yea, the eagle also is bound to his eyrie, nor feedeth upon air. th

LIBER CLXV A MASTER OF THE TEMPLE

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

all wrong. i feel a sort of sentimentality injuring your scientific attitude. o.m] april 20, 2:40 3:10 p.m. having left home about 2:15 i climbed up towards the mountain till i found a secluded spot; there i knelt down and did breathing exercise. felt prana all over body. invoked adonai and tried to unite with him. a brilliant white light filled sphere of consciousness. arose as adonai performed the ritual of pentagram, then prayed aloud and fluently, trying to unite consciousness with all nature. knelt again in meditation, and arose much strengthened and with a feeling of the divine presence [this is excellent for a beginner. but remember all these divine illuminations are mere breaks. o.m] note: i find more and more difficulty in remembering any details of these practices the next day

LIBER COLLEGII SANCTI

sophus at any time that authority confers it. 2. he shall pass examinations in liber dcclxxvii, the qabalah, and the sepher sephiroth. he shall attain complete success in liber iii, cap i. 3. he shall further show some acquaintence with and experience of his chosen method of divination. yet he shall be his own judge in this matter. 4. he shall commit to memory liber xxvii and pass examinations in the ritual and meditation practice given in liber xvi. further, he shall pass the mediation practice s.s.s, in liber hhh. 5. besides all this, he shall apply himself to a way of life wholly suited to the path. let him remember that the word practicus is no idle term, but that action is the equilibrium of him that is in the house of mercury, who is the lord of intelligence. 6. when authority confer

LIBER CXX

evocation, invocation, initiation and all secret rituals, should be performed when the temple is "open. also, in the case of initiations their birth, death, and marriage (with such additional rituals as may be taught) should take place actually in an open temple. followeth the ceremony of admitting a neophyte to the mysteries, which is to be performed upon him before he is admitted to an ordeal] the ritual called "passing through the tuat (the officers are three in number, invisible are ta-nech for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the gra

LIBER DCCCLX JOHN ST

100) and describes maryt as .a polish jewess, a student. the poem .was printed in the winged beetle& called .the two secrets] john st. john 15 12.7. trying meditation and mantra. 12.18. i find thoughts impossible to concentrate; and my .sana, despite various cowardly attempts to .fudge. it, is frightfully painful. 12.20. in the hanged man posture, meditating and willing the presence of adonai by the ritual .thee i invoke, the bornless one.1 and mental formula. 12.28. i.m hopelessly sleepy! invocation as bad as bad could be.attention all over the place. irrational hallucinations, such as a vision of either eliphaz levi or my father (i can ft swear which) at the most solemn moment! but the irrational character of said visions is not bad. they come from nowhere; it is much worse when your ow

citrons presses and gone to my room to work a mighty spell of magick art. 11.0. having got rid of maryt (who, by the way, is quite mad, and thereby (one might hope) of apophis and typhon, i perform the great ritual 671 with good results magically; i.e, i formulated things very easily and forcibly; even at one time i got a hint of the glory of adonai. but i made the absurd mistake of going through the ritual as if i was rehearsing it, instead of staying at the reception of the candidate and insisting upon being really received. i will therefore now (11.50) sit down again and invoke really hard on these same lines, while the perfume and the vision are yet formulated, though insensibly, about me. and thus shall end the third day of my retirement. liber dccclx 28 the fourth day 12.15. so there

y and describe ritual 671;1 since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31

us for invisible stations. t.s] liber dccclx 32 which he desireth. before he can enter the pyramid, therefore, four ordeals are required of him. so, bound and blinded, he stumbles forward, and passes through the wrath of the four great princes of the evil of the world, whose terror is about him on every side. yet since he has followed the voice of the officer who has prepared him, in this part of the ritual no longer merely nature, the great mother, but neschamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he goes on and enters the pyramid. but there he is seized and thrown down by both officers as one unworthy to enter. his aspiration purifies him with ste

schamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he goes on and enters the pyramid. but there he is seized and thrown down by both officers as one unworthy to enter. his aspiration purifies him with steel and fire; and there as he lies shattered by the force of the ritual, he hears.even as a corpse that hears the voice of israfel.the hegemon that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up

LIBER DCCCXI ENERGIZED ENTHUSIASM

alone, citizens of heaven and the world, legitimately recommended to the father and creator of the universe by their virtue, which procures them his love, virtue that sets before it for its prize the most suitable reward of nobility and goodness, outstripping every gift of fortune and the first comer in the race to the very goal of blessedness. h the striking identity of this with the account of the ritual derived from a priori considerations will at once be manifest. transcriber fs note this work was first published in equinox i (9) without a number or author credit, though internal evidence clearly identified the author as crowley. it was subsequently declared to be liber dcccxi= iaw) a a, class c (it is not listed in the 1913 gsyllabus h but this may have been an editorial error since

LIBER GRADUUM MONTIS ABIEGNI

ersation of the holy guardian angel h are the same document; it is not clearly delinated in the equinox publication, but the obvious cut-off point would be from gand thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel. h through to g. so that he shall come at last into the city of the pyramids. h the instruction is printed as gliber viii: the ritual proper to the invocation of augoeides h in equinox iv (1, including the two paragraphs previous to gand thus shall he do. h and the two paragraphs following g. into the city of the pyramids. h and with paragraph numbers addheliber had svb figvra dlv v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult

LIBER HHH

is not a letter in greek. 7 this whole section parallels .liber pyramidos. fairly closely and is the .meditation practice corresponding to ritual dclxxi. mentioned in liber xiii. the versified solo version of liber 671 which has been published is adequate for the purposes of exploring the parallels, although one suspects the meditation-practice will be more effective for one who has gone through the ritual ceremonially and imprinted the revelant symbols. 8 approx .corpse-position. the .corpse. and .dying buddha .sanas (along with the .hanged man. posture mentioned in cap. i v. 10) were depicted in a supplement to .liber e. which was printed at the start of equinox i (7, and also in the 1994 and 1997 weiser .blue brick. edition of magick. 9 this possibly refers to something communicated in

ossibly refers to something communicated in the zelator initiation (see note below. 10 iaida or .the highest. is a name or title of god appearing in the angelic keys of dee and kelly. see casaubon (ed, a true and faithful relation. 11 this section is the .meditation practice corresponding to ritual cxx. referred to in liber xiii. unfortunately the published (after a fashion) version of liber 120, the ritual of passing through the tuat, appears to be an early draft differing in a number of respects from the one on which this practice is based. in any case, it is based on egyptian texts describing the nightly journey of the sun through twelve divisions of the underworld. see for example budge, the egyptian heaven and hell. 12 i am not entirely sure what alice is talking about here, but can t

LIBER ISRAFEL

youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, may be obedient unto me!3 14. i invoke the priestess of the silver star,4 asi the curved one, by the ritual of silence. 15. i make open the gate of bliss; i descend from the palace of the stars; i greet you, i embrace you, o children of earth, that are gathered together in the hall of darkness. 2 [the last four citations of this section are adapted from the gemerald tablet of hermes. h. t.s] 3 [this section is paraphrased by allan bennett from a graco-egyptian ritual of exorcism on a papyrus

LIBER LVII

also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself(.i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a a is crowned by this .knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 59 [when the first number is n, the second is n2, the third n (n2+ 1/ 2 and the fourth n2 (n2+ 1/ 2. t.s] 40 liber lviii 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is m

LIBER LXI VEL CAUSAE

.circle .chapter .society .brotherhood. or any other to designate the body of initates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian or moslem philosophy, let him reflect that this is a defect of language, the literary limitation and not the spiritual prejudice of the man p. 24. especially let him guard against the finding of definite sectarian symbols in the teaching of his master, and the reasoni

LIBER MMCMXI NOTE ON GENESIS

also she binds the great waters to her will. now in the yetziratic attribution, is the second number, beth (i.e. a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere of kokab and his lords. and the symbolic weapon of# is the caduceus, whose twin serpents show again the dualistic power (note..woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal fire c .for all things did the father of all things perfect, and delivered them over unto the second mind; whom all races of men call first) behold, then, in these two great numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written .for the mi

LIBER O

understand; also, if he have any capacity whatever, he will find his own crude rituals more effective than the highly polished ones of other people. the general purpose of all this preparation is as follows: 5. since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. thus in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings liber o vel manvs et sagitta 4

LIBER SAMEKH

lation. kumbhaka .retention of the breath. and rechaka .exhalation] pr.n.y.ma properly performed [it has been found necessary to show this because students were trying to do it without exertion, and in other ways incorrectly..ed] 1. the end of p.raka. the bad definition of the image is due to the spasmodic trembing which accompanies the action. 2. kumbhaka. 3. the end of rechainliber samekh being the ritual employed by the beast 666 for the attainment of the knowledge and conversation of his holy guardian angel during the semester of his performance of the operation of the sacred magick of abramelin the mage. prepared an xvii! in 6 f at the abbey of thelema in cephaloedium, by the beast 666 in service to frater progradior. to which is added liber viii being the ritual revealed in the visio

the anglo-saxons. that is, it is the concealed place; and this, since all things are in thine own self, is the unconscious. h liber cxi (aleph) cap. ds. but compare the use of the same word in section c. see explanation in point ii. 11 point ii ars congressus cum damone section a let the adept be standing in his circle on the square of tiphareth,12 armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by gwine and strange drugs h* if he so will. he prepares the circle by the usual formula of banishing and consecration, etc. he recites section a as a rehearsal before his holy guardia

ay make the proper link. gmosheh h is mh, the formation, in jechidah, chiah, neschamah, ruach .the sephiroth from kether to yesod.since 45 is s1. 9 which sh, 300, is s1.24, which superadds to these nine an extra fifteen numbers (see in liber d the meanings and correspondences of 9, 15, 24, 45, 300, 345).15 45 is moreover adm, man. gmosheh h is thus the name of man as a god-concealing form. but in the ritual let the adept replace this gmosheh h by his own motto as adeptus minor. for gishrael h let him prefer his own magical race, according to the obligations of his oaths to our holy order!16 (the beast 666 himself used gankh-f-n-khonsu h and gkhem h in this section) liber samekh svb figvra dccc 14 line 2 the adept reminds his angel that he has created that one substance of which hermes hath

he is a mind and body whose office is to receive and transmit the word of his angel. he hails his angel not only as gun-nefer, h the perfection of gasar h himself as a man, but as ptah-apophrasz-ra, the identity (hadit) wrapped in the dragon (nuit) and thereby manifested as a sun (ra-hoor-khuit. the gegg h (or heart) ggirt with a serpent h is a cognate symbol; the idea is thus expressed later in the ritual (see liber lxv, which expands this to the utmost) section b the adept passes from contemplation to action in the sections now following, b to gg. he is to travel astrally around the circle, making the appropriate pentagrams, sigils and signs. his direction is widdershins.17 he thus makes three curves, each covering three-fourths of the circle.18 he should give the sign of the enterer on

(7, plate x outside the square;20 the signs those shewn in vol. i no. 2, plate gthe signs of the grades. h21 in these invocations he should expand his girth and his stature to* this is an assumption based on liber legis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of the quarter. after this, he begins to vibrate the gbarbarous names h of the ritual. now let him not only fill his whole being to the uttermost with the force of the names; but let him formulate his will, understood thoroughly as the dynamic aspect of his creative self, in an appearance symbolically apt, i say not in the form of a ray of light, of a fiery sword, or of aught save that bodily vehicle of the holy ghost which is sacred to baphomet,22 by its virtue that con

LIBER SEPTEM REGUM SANCTORUM

h thus: t i o u l r l r l e o o this is the gholy twelvefold table of oit h mentioned in the vision of the fifteenth athyr. note that many print editions reverse the letters left to right; this is believed to derive from an engraver fs error when an image of the table was used as the frontispiece plate in casaubon fs true and faithful relatie 1 liber septem regum sanctorum sub figur xxviii being the ritual admonitions of the seven planetary stations v a\a\ publication in class d ritual xxviii the ceremony of the seven holy kings probationers, who are idle or luxurious, shall be given a task suitable to their natures. if they refuse the task from laziness or from a feeling that they have more important business (as their neophyte may judge) then may v.v.v.v.v. 8 =38 himself inform them wit

up thine hand in aspiration to the brotherhood immortal& thou hast swept the seven chords of the celestial harp. pass thou on. 4 they go back, not to the altar, but to the little door of the temple, within which is a dark dungeon. the hegemon thrusts him furiously into this with hand& foot, all crying aloud: osiris is a black god. there he must remain for seven hours (if at any point previous in the ritual he should say: i ask not these blessings; i seek osiris. what saith yon silent dark one? or words of similar purport, the hegemon answers, removing the hoodwink once and for all:6 verily, thou sayest well; know that osiris is a black god& the straight way unto the sacred& sublime order lieth not through the green pastures& beside still waters. but in the valley of the shadow of death, h

then proceeds as before. source: this text was emailed to me in january of 2001. i am unaware of its provenance. certain errors in the copy i was sent suggest it had been ocr scanned at some point. the statements at the start of this ritual makes it clear what is meant by the comment in liber xiii and elsewhere about certain probationers being admitted to ritual xxviii after 6 months. this is not the ritual of initiation of a probationer; it is a punishment ritual for slackers. certain apparent omissions and inconsistencies suggest that this is a first draft t.s. 6 which implies, although it is not stated in the text, that at the start of the ritual the candidate is hoodwinked. the hoodwink would be lifted briefly at each of the seven planetary stations. 7 the text i was sent had posers bu

LIBER STELLAE RUBEAE

en mayest thou partake of this most secret sacrament. 6. one shall instruct another, with no care for the matters of men.s thought. 7. there shall be a fair altar in the midst, extended upon a black stone. 8. at the head of the altar gold, and twin images in green of the master. 9. in the midst a cup of green wine. 10. at the foot the star of ruby. 11. the altar shall be entirely bare. 12. first, the ritual of the flaming star. 13. next, the ritual of the seal. 14. next, the infernal adorations of oai. mu pa telai tu wa melai. tu fu tulu! tu fu tulu! pa, sa, ga. liber stella rubea 2 qwi mu telai ya pu melai .se gu malai; pe fu telai, fu tu lu. o chi balae wa pa malae .t .t .t! ge; fu latrai, le fu malai k.t! h.t! n.t! al. rel moai ti.ti.ti! wa la pelai tu fu latai wi, ni, bi. 15. also thou

bloom thereon. 30. in the end he shall offer up the vast sacrifice, at the moment when the god licks up the flame upon the altar. 31. all these things shalt thou perform strictly, observing the time. 32. and the beloved shall abide with thee. 33. thou shalt not disclose the interior world of this rite unto any one: therefore have i written it in symbols that cannot be understood. 34. i who reveal the ritual am iao and oai; the right and the averse. 35. these are alike unto me. 36. now the veil of this operation is called shame, and the glory abideth within. 37. 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

LIBER THISHARB

by calvin, or stoned by hezekiah; as a snake he was killed by a villager, or as an elephant slain in battle under hamilcar. how do such memories help him? until he have thoroughly mastered the reason for every incident in his past, and found a purpose for every item of his present equipment,1 he cannot truly answer even those three questions that were first put to him, even the three questions of the ritual of the pyramid;2 he is not ready to swear the oath of the abyss. 1 a brother known to me was repeatedly baffled in this meditation. but one day being thrown with his horse over a sheer cliff of forty feet, and escaping without a scratch or a bruise, he was reminded of his many narrow escapes from death. these proved to be the last factors in his problem, which, thus completed, solved is

LIBER V

this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amenliber v vel reguli a: a: publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aeon. 1. let the magician, robed and armed as he may dee to be fit, turn his face towards boleskine, that is the house o

LIBER V VEL REGULI

"within me the powers (in the attitude of phthah erect, the feet together, the hands clasped upon the vertical wand) h "about me flames my father's face, the star of force and fire" i "and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of phthah) the final gesture. this is identical with the first gestufiliber v vel reguli the ritual of the mark of the beast v a a publication in class d liber v vel reguli being the ritual of the mark of the beast; an incantation proper to invoke the energies of the aon of horus, adapted for the daily use of the magician of whatever grade the first gesture the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aon. 1. let the magician, robed a

but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! fiaof! aumgn!1 (thus shall be declared the words of power whereby the energies of the aon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3.5.3, crying abrahadabra. the ritual of the mark of the beast 5 the second gesture the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to p

hrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii).4 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast,5 and cry aiwaz! y the ritual of the mark of the beast 7 20. let him trace the invoking hexagram of the beast.6 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child) let him utter

condition of my consciousness of myself, who am the centre of all, and my circumference the frame of mine own fancy. i am the all, for all that exists for me is a necessary expression in thought of some tendency of my nature, and all my thoughts are only the letters of my name. i am the one, for all that i am is not the absolute all, and all my all is mine and not another.s; mine, who conceive of the ritual of the mark of the beast 9 others like myself in essence and truth, yet unlike in expression and illusion. i am the none, for all that i am is the imperfect image of the perfect; each partial phantom must perish in the clasp of its counterpart, each form fulfil itself by finding its equated opposite, and satisfying its need to be the absolute by the attainment of annihilation. the word

ore with the number of ideas with which we can compare it. every new fact not only adds itself to our universe, but increases the value of what we already possess. in al this .the. or .god. arranges for .countenance to behold countenance. by establishing itself as an equilibrium,10 a the one-naught conceived as l the two-naught. this l is the son-daughter horus-harpocrates just as the other l was the ritual of the mark of the beast 11 the father-mother set-isis. here then is tetragrammaton once more, but expressed in identical equations in which every term is perfect in itself as a mode of naught. sht supplies the last element; making the word of either five or six letters, according as we regard sht as one letter or two. thus the word affirms the great work accomplished: 5 =68. sht is mor

LIBER VII

prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare& the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported upon three legs, of si

LIBER XLIV THE MASS OF THE PHOENIX

2004] 3 [hebrew \d, blood= 44] 4 [see also the equinox of the gods. the .invocation of horus according to the divine vision of ourada the seer. is divided into 44 sections (4 divisions of 11 sections each, with a string of 44 pearl beads to be told.the string broke after the first performance; the suggestion perhaps is that 44 had been communicated by rose as a particular number of horus prior to the ritual, though there is no clear statement to that effect in the account of the cairo working (then again, the cairo working is generally very poorly documented and it has even been suggested that crowley was booked on a ship back to england before april 8th. t.s] 5 [commentary by crowley on this chapter as printed in the second edition of the book of lie aliber lv the chymical j o u s t i n g

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

hip, and sacrifice this is a book about myths (narratives, not religion (here defined as ritual practice, and as i explained above, few of the narratives were composed during the pagan period and virtually none was recorded then. this makes any study of the cult and ritual that norse mythology might have accompanied a tricky matter indeed. nevertheless, we do have some information. discussions of the ritual practices associated with norse mythology usually begin with descriptions by roman writers of the germanic peoples, and this is justifiable because the gods we know from our mythological texts also left traces in such forms as the names of the days of the week (see the entry interpretatio germanica in chapter 3. the foremost witness is the germania of tacitus, from the last years of the

LUCIFERIAN SORCERY

eful or powerful one, and those who attended this occasion are called kafan, meaning the winding sheet, from which is worn by the participants and may only be white. the choice of white is representative of the very sheet they will be buried in. in these gatherings, the sorcerers themselves chanted the moslem prayers backwards, invoking al aswad (known as the black one) and marked themselves with the ritual knife called the al-dhamme which means bloodletter. the ritual itself moved on with the sorcerers dancing to the chant of iwwaiy, which they moved widdershins around which brought ecstasy and the winding sheets covered them. they used the al-dhamme to sacrifice a rooster by cutting its throat, then marking themselves with a small cut. the ceremony would sometimes begin again by dancing

eparated during sleep through dream magick, allows the soul to shape shift into any desire it seeks be it animal, shadow, demon it is up to the imagination and desire of the individual. this would present the vampiric aspect of the craft, when the nightside waking dreamer transforms the dream body and those of his/her familiar into the night owl, go forth to feed quietly from the profane sleeper. the ritual of going forth by night announces the separation of the spirit from the flesh, thus the witches sabbat is the supreme luciferian awakening, and it is when we become just as lucifer, who is the spirit of the air whom resides upon the astral plane. below lucifer is the puzzle of the black one, being baphomet. baphomet, being the god form of sorcerers and magickians of chaos and witches sa

e within the self and the psychological make up of the individual. seek to master, control and move on. you may use this circle for any rituals you wish, such as ceremonial or solitary workings. rituals of chaos and summoning may be done within this circle, and the grand witches sabbat circle may be used as the circle to perform both the bornless or headless one ritual and congress cum daemone or the ritual of the evil genius. it is the dual gnosis of light (headless one, the air aspect of lucifer) and darkness (set, the evil genius or isolated, separate psyche which is earth based. to sum it up: a few examples of use of the triple hermetic circle would be the following (but not limited to: high ceremonial sex magick (the union of gods and goddesses) workings of the antichrist (belarion ar

and focused outward. the triple hermetic circle is by design not held to keep forces out, rather a power circulation of the arcana of energy within. end of ritual 21 the grand luciferian circle (above) would be used in the following manner (but not limited to: low ceremonial or solitary sex magick sexual congress with daemons or succubi. the bornless or headless one ritual congress cum daemone or the ritual of the evil genius immolation or god form absorbing evocation/invocation rituals (meaning you would invoke the spirit within you after it was evoked, the act of possession which allows one who is strong of will to absorb it thus it shall have no power over you. vampiric rituals of qlippothic power channeling. the triple hermetic circle is a foundation of the darker luciferian aspects of

fore! the dragon which coils in the darkness shall walk with my spirit, while i shall cultivate the light of dawn from which wisdom springs. the green of the earth is fed from the blood of wolves and the living, from which great secrets find their way to my ears. so it shall be! shaitan i am, shadow and light. let the voices fill with my joyous awakening! so it is done. the headless one ritual is the ritual used to contact and invoke ones holy guardian angel, or true will. this ritual is known to be very dangerous and produce phenomena or hauntings in some places where it is performed. the bornless one (or headless one) is a ritual of great potency used as a preliminary rite before many rituals, as it causes an intense concentration of force. the original ritual was written in greek, and i

LUCIFERIAN SORCERY AND SET TYPHON

liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. called the chaos star/sigil, this eight pointed symbol represents the void and non-being concerning matter in the universe. chaos is the most beneficial force, from it the black adept weaves temporary order within the self. in sabbat rites, it is the ritual of transferring the consciousness unto the self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of attending the conclave is the meeting place of the three (consider hecate/lilith the guardians of the crossroads, it is the seven rayed star which initiates and the eight ray which comes the initiator of

MACNULTY W KIRK KABBALAH AND FREEMASONRY

des: that there should be seven officers in a lodge (not including the secretary and treasurer; and that there should be three working tools associated with each degree. the application of these principles in the development of the new ritual caused some masons to experience a significant change from their traditional methods. we shall see the kabbalistic implications of these principles shortly. the ritual and symbolic structure developed by the lodge of reconciliation was presented to the members of the united grand lodge in a series of demonstrations starting in 1816. it was not written down. for a variety of reasons having to do with nature of teaching by demonstration and the difficulties of transportation at the time, the new ritual was adopted only very slowly. as a result, there ar

ciliation was presented to the members of the united grand lodge in a series of demonstrations starting in 1816. it was not written down. for a variety of reasons having to do with nature of teaching by demonstration and the difficulties of transportation at the time, the new ritual was adopted only very slowly. as a result, there are in england today several different "workings" or variations of the ritual. all of the workings have the basic principles and symbolic structure in common, and all have three degrees. that was one of the significant provisions in the articles of union; it was agreed that masonry consisted of the three degrees, including the holy royal arch. in the english workings the royal arch, since it is conferred separately, might appear to be. a fourth degree in freemaso

would explain the correspondences we shall observe in the following paragraphs. to summarize this historical overview, we should note: after the initial organization of the premier grand lodge in 1717 masonic ritual and symbolic structure was devised very quickly. its basic form the three degrees of the sort we shall consider in a moment was in place by 1730, perhaps as early as 1723. thereafter, the ritual and its associated symbols evolved within that framework throughout the 18th century, and it stabilized after the work of the lodge of reconciliation. it is my hypotheses that the basic form was devised for a definite purpose, and that the evolution occurred toward a definite goal. specifically, in the masonic ritual as devised in the 1720s we find the initial attempt to represent the m

officer in the united grand lodge of england. i have taken the view that if these brethren have discussed a symbol in their published works, the symbol is a proper subject for public presentation. i will not always put the same interpretation on the symbols as those authorities have used. however, in devising my own understandings i think that i have been, in principle, faithful to the meaning of the ritual and the lectures. in many respects conducting one's own analysis and developing one's own interpretation of the symbolic structure is part of coming to understand freemasonry. i must emphasize that the ideas that i will present are mine; they do not represent the views of any grand lodge or of any private lodge. further, in the next pages i will be writing of some very exalted states of

r worlds are represented here by three masonic symbols called the three great lights or the "furniture of the lodge."46 these are shown on the central axis of the diagram, the volume of the sacred law, the compasses and the square; and they represent the three upper worlds (since this is a yeziratic tree, the lowest world of materiality is not represented, nor is there a masonic symbol for it. in the ritual practice i think asiyyah, the fourth world of materiality, is represented by the body of the candidate as he contemplates and relates to these three symbols in the course of the ritual) the volume of the sacred law represents azilut, the divine world which is the source of the material it contains. i have placed it above the rest of the diagram to indicate that it represents the divine

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ophy had passed the zenith of its splendor; the mass of humanity was awakening to the importance of physical life and physical phenomena. the emphasis upon earthly affairs which began to assert itself later reached maturity of expression in twentieth century materialism and commercialism, click to enlarge neas at the gate of hell. from virgil's neid (dryden's translation) virgil describes part of the ritual of a greek mystery--possibly the eleusinian--in his account of the descent of neas, to the gate of hell under the guidance of the sibyl. of that part of the ritual portrayed above the immortal poet writes "full in the midst of this infernal road, an elm displays her dusky arms abroad; the god of sleep there hides his heavy head and empty dreams on ev'ry leaf are spread. of various forms

re patterned. the drottars, who symbolized the signs of the zodiac, were the custodians of the arts and sciences, which they revealed to those who passed successfully the ordeals of initiation. like many other pagan cults, the odinic mysteries, as an institution, were destroyed by christianity, but the underlying cause of their fall was the corruption of the priesthood. mythology is nearly always the ritual and the symbolism of a mystery school. briefly stated, the sacred drama which formed the basis of the odinic mysteries was as follows: the supreme, invisible creator of all things was called all-father. his regent in nature was odin, the one-eyed god. like quetzalcoatl, odin was elevated to the dignity of the supreme deity. according to the drottars, the universe was fashioned from the

and husband of ishtar, the babylonian and assyrian mother-goddess. ishtar--to whom the planer venus was sacred--was the most widely venerated deity of the babylonian and assyrian pantheon. she was probably identical with ashterorh, astarte, and aphrodite. the story of her descent into the underworld in search presumably for the sacred elixir which alone could restore tammuz to life is the key to the ritual of her mysteries. tammuz, whose annual festival took place just before the summer solstice, died in midsummer in the ancient month which bore his name, and was mourned with elaborate ceremonies. the manner of his death is unknown, but some of the accusations made against ishtar by izdubar (nimrod) would indicate that she, indirectly at least, had contributed to his demise. the resurrect

n consciousness and that his mysteries are concerned with the reattainment of the starry hat (see sallust on the gods and the world) the rites of sabazius were very similar to those of bacchus and it is generally believed that the two deities are identical. bacchus was born at sabazius, or sabaoth, and these names are frequently assigned to him. the sabazian mysteries were performed at night, and the ritual included the drawing of a live snake across the breast of the candidate. clement of alexandria writes "the token of the sabazian mysteries to the initiated is 'the deity gliding over the breast" a golden serpent was the symbol of sabazius because this deity represented the annual renovation of the world by the solar power. the jews borrowed the name sabaoth from these mysteries and adop

ed that there may have lived in syria at that time two or more religious teachers bearing the name jesus, jehoshua or joshua, and that the lives of these men may have been confused in the gospel stories. in his secret sects of syria and the lebanon, bernard h. springett, a masonic author, quotes from an early book, the name of which he was not at liberty to disclose because of its connection with the ritual of a sect. the last part of his quotation is germane to the subject at hand "but jehovah prospered the seed of the essenians, in holiness and love, for many generations. then came the chief of the angels, according to the commandment of god, to raise up an heir to the voice of jehovah. and, in four generations more, an heir was born, and named joshua, and he was the child of joseph and

MASTERING WITCHCRAFT

ed with complicated words of power. the candlesticks are simply made. if you aren't handy with woodcarving or don't have access to a potter's wheel, buy without bargaining (most important, this) as many candlesticks as you feel you may need in your rituals. some witches like to place one at each cardinal point of the circle and one on the table of practice in the centre, making five in all. or if the ritual be one involving a seeing stone or speculum, you will need two or three lights on the table, which in addition to the four cardinal points will make seven or eight in all. usually, however, the cardinal point lights are used only at full ceremonial coven rituals and are generally common property of the group. for the individual witch, two candlesticks are quite sufficient. should you wi

nsonant with vassago's nature (see end of this chapter "herbs and incenses. all or any of these things may be held by your assistants throughout the operation. on the table itself should stand your show stone, or speculum, within the triangle, and to either side and about twelve inches behind it should stand two of your candlesticks containing exorcised white candles. the person who is to perform the ritual must hold the wand in his right hand; upon his breast (and indeed those of his assistants) should hang the pentacle of protection. when all is safely in position, kindle your mercury incense and candles, and trace around your floor a triangle with your athame. then proceed to cast your circle and exorcise it with fire and water as usual. having done this, you should next perform the squ

or as is sometimes the case, assume a new relevance with the advent of new information, previously unknown, on the subject inquired about. on the other hand, do not despair if the operation is not an immediate apparent success. the door of vision is one which opens slowly but yields to persistence. remember the advice of the chaldean oracles "invoke often" as long as the intent is a serious one, the ritual of vassago is no exception to this rule. when you have completed the licence to depart, broken the circle, and completed your vision record, you must burn the sigil of vassago to ashes. in contrast to your square of mercury, the sigil of vassago may be used again. to repeat the operation, you will have to employ a fresh sigil every time. dreaming true the subject of acquiring prophetic

motivation is anything other than love, and if a physical manifestation is required, as is always the case when the shade is conjured to visible appearance. unless one who is suited to such energy transfers is present, that is, a materializing medium, the nervous and physical depletion visited upon the participants can prove truly onerous, and in some extremely rare cases, fatal. for this reason the ritual is often reserved for full-coven performance at sabbat on those occasions when it is employed, in this way providing a good complement of participants to act as energy donors. the best time for practising necromancy, however, is when the solar power is waning to its lowest ebb between the autumnal equinox and the winter solstice; this fact is made use of in the traditional witch festiva

issio, allynsen roa" at this point close your eyes and again remain silent for a few minutes. then, still with your eyes shut, greet the spirit quietly as though he were present before you. here you may experience that most unpleasant crawling sensation, fear, but you must avoid panicking at all costs, keeping in mind that your questioning is legitimate and just. in fact, it is with this point of the ritual in mind that the whole issue of justification of the operation before the outset is concerned. you must be certain within your own mind that the operation is being conducted for legitimate purposes, all else having failed, in order to face this final moment of fear with equanimity. now, summoning all your courage, pronounce the deceased person's full names clearly and loudly three times

MEANING OF MASONRY

rly love and relief have been so stressed that the craft is in serious danger of becoming primarily a social and charitable organization. truth, the most difficult principle to recognize and thus the most difficult to achieve, has long been neglected. wilmshurst carefully places his designs upon the trestle board to build his thesis that the alpha and omega of freemasonry is not the repetition of the ritual nor the safeguarding of secrets, but the regeneration of the brethren. this book implores the reader to learn to see in freemasonry something more than a parochial system enjoining elementary morality, performing perfunctory and insignificant rites, and serving as an agreeable accessory to social life. the greater system of spiritual doctrine contained in the rituals is strongly emphasi

nto the highest eminences this world or the craft may offer, it were better that our right hand should forget its cunning and that we should fling the illusory treasures of this transitory world behind our backs, than in all ou r doings fail to remember the jerusalem that lies beyond. our teaching is purposely veiled in allegory and symbol and its deeper import does not appear upon the surface of the ritual itself. this is partly in correspondence with human life itself and the world we live in, which ale themselves but allegories and symbols of another life and the veils of another world; and partly intentional also, so that only those who have reverent and understanding minds may penetrate into the more hidden meaning of the doctrine of the craft. the deeper secrets in masonry, like the

fullness of life by way of a figurative death to one's lower self is the path called in the scriptures the narrow way, of which it is also said that few there be who find it. it is the narrow path between the pillars, for boaz and jachin stand impliedly at the entrance of every masonic temple and between them we pass each time we enter the lodge. very great prominence is accorded these pillars in the ritual, but very little explanation of their import is given, and it is desirable to know something of their great significance. to deal with them at all fully would require an entire lecture upon this one subject, and even then there would have to remain unsaid in regard to these great symbols much that is unsuited to treatment in a general lecture. the pillars form, and have always formed, a

the mental horizon and the capacity of the average modern mason, though in the mysteries of antiquity the mathesis (or mental discipline) was an outstanding feature and produced the intellectual giants of greek philosophy. hence it is that to-day the degree is found dull, unpicturesque and unattractive, since psychic experience and intellectual principles cannot be made spectacular and dramatic. the ritual runs that our ancient brethren of this degree met in the porchway of king solomon's temple. this is a way of saying that natural philosophy is the porchway to the attainment of divine wisdom; that the study of man leads to knowledge of god, by revealing to man the ultimate divinity at the base of human nature. this study or self-analysis of human nature plato called geometry; earth-meas

MICHAEL FORD A RITE OF THE WEREWOLF

tiamat, who is of sumerian origin. the botd which is headed by a triad of witches called coven maleficia of the order of phosphorus have worked in vampyric areas of dreaming sorcery for some years. in the botd the initiate works through the symbolism of the transformation of the vampyre to the werewolf to the dragon in a dreaming centered development of what could be called luciferian witchcraft. the ritual contained here is but one example of some of the initiatory focus of this so-called sethianic 8 school. 6 the warlock s book by peter haining, 1970 7 16 lines which signify transformation in the wilderness to the shape of the wolf 8 a term used to define the left hand path alignment with the egyptian god set or set-an, a early form of satan or shaitan the adversary. 5 as a point of focu

ense. in a matter of moments your transformation into a great gray werewolf will be complete, you may walk to the woods or simply lay down to a meditative sleep record your dreams and experiences with as much detail as you can upon waking. a second level of lycanthropy is also the changing of various parts of the body according to your will and going forth in the dream or in a meditative state in the ritual chamber. some will take different parts of animals and go forth in a dreaming state, awakening with detail experiences, and having the attributes of the animal parts they formed. another more intense area of the transformative state is from human to man-wolf to a dragon form, which the snout grows sharper teeth, horns emerge from the head and much of the fur dissipates. the flesh change

orm 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, that the forces of darkness embody through the practitioner and allows the isolated self-deification of the sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard

so a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. 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 wi

MICHAEL FORD WITCHMOON

onscious, 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 mantras. before i had completed the other had decided this was not for him and remained silent, no further offering in the ritual. i had to close and banish extensively, for such forces remain powerful if not invoked properly and such disruptions were adding towards the demons growth. i had fear that it was taking on the attributes of our collected focus, a demon of three heads no doubt! i have since, learned from such an experience to build barriers of banishing strength as well as working with only the well scre

ual focus and a means or tool to achieve your will. the traditional magickal tools are significant to the witch as she/he will develop and build each as a part of the self, extensions of your being. dagger-athame (will, wand (fire, sword (air) chalice (water) pentagram (earth. such instruments should be employed during invocations and evocations. each element would hold a significant point within the ritual undertaken. for instance, if one was invoking hecate the pentegram used would be an inverse pentagram, such as the varcolaci sigil, while one invoking babalon would implement the seal of babalon, known simply as the seven pointed star of babalon. the athame-dagger, wand, sword and chalice would always be used. ceremonial training is the most demanding in the advanced study and practice

e lamp. 26 is the number of the witches' sabbat as well as satyrs and fauns, panic demons (11) the children of pan. it is said that pan is present at each sabbat, just as the sigil of desire which is the goat headed figure or black one is. a circle should be drawn by the members of the temple of group, who frequently take a collective name significant in relation to these gods and other entities. the ritual of dawn is suggested, however the actual sabbat text should be focused upon during the evening hours shortly before sleeping. lughnasadh july 31st lugh is a celtic god of light and fire, connected to, by the essence of the form, to lucifer. it is rumored that the name lugh is derived from the latin word lux, meaning 'light. such a sabbat is a celebration of not only the hidden light (ie

sexual congress, astral transformation and such which may occur are between the astrals participating. a basis of desire and manifestation will occur in these dreams. the sabbat luciferian- the luciferian sabbat; the union of the spirit with the seraphic angels and watchers. by holy meditation on the brilliance of the illuminated self will the black flame or essence of self be discovered. this is the ritual of the holy guardian angel the true will/true self. symbolized by the luciferian ascent of the isolated or sethian (setian) sense of being is self-deification possible within a positive aspect. the angelic famulus (latin for familiar also the hga) is the expression and essence of the true self is a magickally developed form. this is the divine initiator, the inspiration or muse of the s

f the devil of the earth the fire djinn-seraph iblis/azazel who brought the black flame unto humanity. shaitan is the path of luciferian self-liberation from which we grow and expand consciousness, from this path we develop in the darkness and shadow of self. three: path of lycanthropic transformation -meditation unto the transformative state of the werewolf. perform a ritual of the devil s skin. the ritual will project into dreams the state of the beast. meditate, imagine and visualize the stages of transformation before dreaming. keep a detailed journal of visions, desires thoughts and difference between this lycanthropic state and normal waking. four: path of nocturnal flight -the individual will meditate on transformation in the astral and dreaming form as a bat/raven/bird or such. kee

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e soadroit at leveling the forests and polluting the atmosphere. it is the ordinary adamic human thatsuffers, while they remain impervious in their underground cities.the crop-circles are designed by them via satellite for some of the same reasons. theycause changes in the frequency of the earth-grid in favor of the alien presence. andthe humans that gather on site and who watch on tv are part of the ritual. the energyof curiosity that they expend is very valuable. for any event that utilizes mass con-sciousness serves the aliens and the macrobes, whether that event appears to be sacredor not. the average humans entire psychology changes when viewing anything likean eclipse, a comet, a solstice, or other anomalies. this release of collective telekineticpsychic force is really like an emiss

lar and yet different from those experienced by thechildren of the nephilim (see he man- masters of the universe) the communica-tions from such archons are voluminous and veiled. they, too, are relatively impossi-ble to accomplish. sacrifices are also required, but not of the kind levied on thechildren of the nephilim. particular resources are needed, and there are also world-wide consequences of the ritual.we seek next to finally disclose some of the most salient points communicated to theadepts of the rose. the adepts let it be understood that the nephilim could not befought in direct combat or with energy that reciprocates their own natures or machina-tions. the coming of the nephilim to the sovereign planet earth was to be compared toa biological infection. it was (and is) nothing more

MICHAEL W FORD THE VAMPIRE GATE

oving the astral body servitor creation astral vampyrism from the material body types of vampirism vampyrism and nocturnal feeding leaving the physical body absorbing astral energy the chakras and vampyrism angra mainyu the practice of vampyrism part two qlippothic black magick and vampyric sorcery the qlipphoth and their servitors part three vampyric rituals the conjuration of the abyssic dragon the ritual of fearsome rays leviathan mastery of darkness the mirror of arashk shadow of astwihad 6 introduction how this book should be used vampirism has for long been a fascination and desire sought by many. no doubt you have considered what it would be like to fly in the night, drain another of energy and live like a god or goddess. if applied, this grimoire may help you. i strongly advise tha

y is surrounded and connected by an astral body. this is slightly larger than the physical and can be seen in ritual settings, some types of photography and by certain settings of light. the astral body is affected by the food, mental state, psychical health and more. if you are impaired physically, you need not be in the astral plane. this is the process of developing the will. those who utilize the ritual practice of shape shifting understand, your limitations are set by you. this goes back to you are the only god that is and that before you can experience something more spiritual, you have to realize that you control the extent and power of your destiny. platonist philosopher plotinus (a.d. 203-269) defined specific levels of our universe. while they may or may not be valid, they are im

ect affects the aura. depression, anger and over excitability will cause this energy to be used up carelessly and without purpose. have you not noticed when you exercise you feel vital and direct mentally? the same is such in yoga practice. vampirism is the consuming of this energy, from the earth and other life around us. 49 vampirism or predatory spirituality is applied in the real world and in the ritual circle, never applying to consuming blood to any extent. if applied to a psychological aspect vampirism is the subconscious affirmation that i or the self is the only god that is, there is no other. how do you know this? if you can have knowledge by interaction with other people specifically a woman, then you know you are not that woman. take for instance the word, perspicacity. the mea

or tiamat. hungering for life and astral energy. 62 part three vampyric rituals 63 the conjuration of the abyssic dragon the wreathing serpent vampiric rituals are by definition not lending to power from another. it is a predatory path awaken, conjure, encircle, devour, accumulate and ascend. as a luciferian, the balance of light and the higher articulation of the self is the most significant see the ritual of azal ucel, the shadow is equally important on a self-creation level. this is a rite focusing on the summong of the dragon, the forces of the subconscious, as tiamat, the mother of vampires. it then moves forward to empowering the self as vampire, tiamat s chosen vessel. use this ritual like the ritual of tiamat in liber hvhi, but this would be a much more simplified focus rite. the f

deep and focus on those elements you wish to grow in yourself. 5. the devouring the luciferian must understand by the first aspect of initiation upon this path demands that the self is realized as the most important. the luciferian must now devour those aspects of the consciousness. take in the strength and gift of each draconian power, their fire surging in your consciousness. so it is done and the ritual is complete. 67 the ritual of fearsome rays the astral body of the beast as previously mentioned, the vampyre magickian who wants to drain astral energy to the highest effect should consider doing so in a seductive or terrifying aspect. if it is terrifying, one should consider taking the form as a beast/demonic figure from the traditional demonic descriptions of mythology. if going fort

MICHAEL WYNN THE SOUL TRAVELERS

into the chakra just above your head. while exhaling imagine that energy bursting out and falling around you, like water from a fountain. reconcentrate the energy at the 5th chakra (at your feet) and repeat this exercise 5 times. there was once an age where i would have declared this a buncha new age crap. i m here to inform you that there is something very real about this ritual. for hours after the ritual, i have this sensation that energy is flowing around me and that i can reach into objects. the effects of this ritual are accumulative, while the ritual itself is derived from the order of the golden dawn. you may find it helpful to create an audio recording of you walking yourself through the steps, but be sure to allow yourself plenty of time for visualizations. this means that the re

computer programming languages are extremely structured and inflexible. another road-block to understanding magic, which sprang up because of my computer-nerd dispositions, was regarding the parameter of faith. in computer land, countless times have i succeeded brilliantly in solving a problem by a series of random, trial-and-error potshots that i was sure "won't work, and, as if it were part of the ritual, i didn't fail to utter that suspicion aloud either. in those cases, this won t work was followed by did that just work. but in magic, absolute faith is necessary. rule #1: faith. like every other path of spiritual development, magic requires faith. without belief and focus, you (your spells) are sure to fail. surely, this is an aspect of the occult that has kept the merely curious at b

ilitarian, while theirs are symbolic. ours are done to achieve a goal that needs achieving frequently, so we do them frequently, while in their rituals the individual actions are symbolic of their intentions, and represent an organized way to send commands to the magical program. the second major difference between our ritual and theirs is intense visualization. often, while uttering the words of the ritual, the magician is intensely visualizing things like energy being drawn into him, sent out of him, drawn from high above, or using it to trace invisible symbols in the air. at the beginning of the ritual the magician's imagination is essentially cleansed, where he begins to imagine everything in the world disappearing except that which he needs to complete the ritual at hand. the third di

casting-off of moral labels and replacing them with pragmatism. they spoke of using magic to transform their spirits and become gods. the white magician, on the other hand, spoke to these same beings as a parent speaks to a child; as though his command was a god-given right. this is more than my own figure of speech, often these priests would call upon the many names of god to bring spirits into the ritual, and also use them to control and punish the disobedient--michael wynn's "the soul travelers" 45 ones. after the names of god, these magi would call upon the powers of arch-angels to force the obedience of almost any spirit. the magician would assign an inanimate object to the spirit, and like a voodoo doll, subject that object to injury, thereby subjecting the spirit to the same injuri

of him, or identified him in any way, it was always in terms of jesus christ. famous phrases: sun of the golden dawn sign of osiris slain: extend arms out to the sides, legs together, palms forward, hang head down. represents sacrifice, balance, and transformation. sign of osiris risen: cross arms over chest, right over left, legs together. represents resurrection and transcendence. excerpt from the ritual of the hexagram: virgo, isis, mighty mother. scorpio, apophis, the destroyer. sol [sun, osiris, slain and risen! ee-ahh-ohh! ee-ahh-ohh. do sign of osiris slain and say the sign of osiris slain. do sign of the mourning of isis (right arm at 12 o clock, left arm at 8 o clock) and say the sign of the mourning of isis. do sign of apophis (arms at 10 and 2 o clock. forming a v) and say the

MICHAEL W FORD NOX UMBRA

red the blood of young boys on a "living" altar, dedicated to the god astaroth, living altars such as madame de montespan and madame de saint-font. blood and sacrifice should never be used or employed literally by an sorcerer. one should imagine or visualize, but to harm another human or animal in such an act is a vile misrepresentation of magickal practice and the sacred nature of living beings. the ritual of the summoning of the vampyric familiar is an initiation rite of exteriorization. while the sorcerer is creating an exterior force from the interior (the self, this is a process which austin spare introduced from his linage within the luciferian mysteries. the magician creates a visual image of a vampyre shade from which is an exteriorized form of the self, an elemental of the mind. t

ted. this maybe a sigil of ahriman or az, lilith or hecate, the black eagle or another such form. the back of the sigil may have printed the crest/sigil of vlad dracul or countess bathory. one may create a mask of the vampyre, which is associated to the ahrimanic sorcerer as well. when one prepares the skull the sigil should be placed at bottom, the soil above it and the mask above the soil. when the ritual of the vampyre is undertaken the sigil will be consecrated and then buried beneath the soil layer. the chamber or temple should be decorated in the elements and atmosphere of death and the tomb. the altar should have human and animal bones across the temple, symbols and decorations of death and the tomb. the altar should have red and black candles, above the altar the eye of varcolaci a

o seker through azrael and lilith. the wisdom of seker is the vampyric solitude, the paths of isolation from which the sorcerer surrounds his or herself with images of death, the shades of the dead itself. listen closely and hear the musick of the dead itself. upon the altar, the sigil of seker, being the illustration provided- the two hawk heads and the skull. the magician should fast the day of the ritual. the sorcerer should dress in a shroud of the grave, a coffin or casket like box from which the individual shall lie within. soil from a graveyard of which you have rested in should be surrounding you. the calling of the four quarters of the triple hermetic circle should be formulated, from which the magician lies within the casket and meditates upon his own death and life-force therein

of the heart, whom is aligned with set-heh. i drink of the heat and feed upon the soul's blood. my role is the guardian of darkness! my sight is clear in the darkness, and i taste the heartblood of man and woman, i am awakened in my self and by the shadow tongue- hekas, noastra, zarru! zazas zazas nasatanada zazas! focus upon the arcane of self and the temple of which you create. banish and close the ritual. a ritual of necromancy purpose- to align oneself with the death energy or "emerald flame" of azrail/azrael, the angel of death and hecate- the witch queen of the underworld/dead/crossroads. this ritual was designed as a means of silent communication with the ancestral dead and the shades of the fields of necromance. undertaken- october 28th, 2002 12pm& noon. coven members involved -akh

amulus bound within. holding the kangling, facing the west i called "i approach the west gate, unto the winds of funerals of past and to come, i summon forth azrael, the angel of death who grants the sight of beyond, the veil is thin! i summon thee goddess of the crossroads, who walks with the howling of wolves, come forth hecate. phenomena and record- became too dark to write as i worked through the ritual, two candles burned in the chamber which was sufficient light. rain poured as i recited. holding evocation dagger "zrazza, zrazza, ushanicht, zrazza, umpeshu "from the grave i return, midnight and midday, from the black earth i grow stronger. as the wings of the bat do i fly in spirit through the twilight dreams of others, with the eyes of the owl do i see, with the limbs of the wolf do

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

nd ice by stephen e. flowers [3] the throne of twilight is the awakening undertaken by the initiate, by he and she whom invokes and envisions the luciferian light. that lucifer is iblis, the imagination and the very foundation of free thought that defines the propagation of the will. from sethanic witchcraft& the left hand path, the introduction to azothoz by the present author [4] see nox umbra, the ritual of entering black eden, the vampyric-luciferian dreaming sigil of the devil-made flesh [5] a ritual performed via book of the witch moon, by the present author and a private version practiced in coven maleficia, the triad of the order of phosphorus. see the book of cain by the present author [6] widdershins is a movement counter-clockwise, a way of going reverse about a circle. see arko

MORALS AND DOGMA

as a familiar symbol in the mysteries of bakchos. the initiates grasped them with their hands, as orphiucus does on the celestial globe, and the orpheo-telestes, or purifier of candidates did the same, crying, as demosthenes taunted schines with doing in public at the head of the women whom his mother was to imitate, evoi, saboi, hyes att, att, hyes! the initiates in these mysteries had preserved the ritual and ceremonies that accorded with the simplicity of the earliest ages, and the manners of the first men. the rules of pythagoras were followed there. like the egyptians, who held wool unclean, they buried no initiate in woolen garments. they abstained from bloody sacrifices; and lived on fruits or vegetables or inanimate things. they imitated the life of the contemplative sects of the o

tersecting of two great serpents, which described the circle with their bodies, and had each a human head in its mouth. all the buddhists crosses in ireland had serpents carved upon them. wreaths of snakes are on the columns of the ancient hindu temple at burwah-sangor. among the egyptians, it was a symbol of divine wisdom, when extended at length; and, with its tail in its mouth, of eternity. in the ritual of zoroaster, the serpent was a symbol of the universe. in china, the ring between two serpents was the symbol of the world governed by the power and wisdom of the creator. the bacchanals carried serpents in their hands or round their heads. the serpent entwined round an egg, was a symbol common to the indians, the egyptians, and the druids. it referred to the creation of the universe

glyphically to express this law of prudence, they gave their mercury, personified in egypt as hermanubis, a dog's head; and to their sulphur, represented by the baphomet of the temple, that goat's head which brought into such disrepute the occult medi val associations. let us listen for a few moments to the alchemists themselves, and endeavor to learn the hidden meaning of their mysterious words. the ritual of the degree of scottish elder master, and knight of saint andrew, being the fourth degree of ramsay, it is said upon the title-page, or of the reformed or rectified rite of dresden, has these passages "o how great and glorious is the _presence_ of the almighty god which gloriously _shines_ from between the cherubim "how adorable and astonishing are the _rays_ of that glorious _light

ng was concealed in these words. the kabalah considers the immaterial part of man as threefold, consisting of nephesch, ruach, and neschamah _psyche, spiritus, and _mens, or _soul, spirit, and _intellect. there are seven holy palaces, seven heavens and seven thrones; and souls are purified by ascending through seven spheres. a _ship, in hebrew, is _ani; and the same word means _i, me, or _myself. the ritual continues "multiplying the substance thus obtained, is the third operation, which is done by adding to them the animate, volatile _spirit; which is done by means of the water of the celestial salt, as well as by the salt, which must daily be added to it very carefully, and strictly observing to put neither too much nor too little; inasmuch as, if you add too much, you will destroy that

e that _flaming star, which is the emblem of the divine and glorious shekinah, or presence of god; before we may dare approach the throne of supreme wisdom" in the degree of the true mason[_le vrai ma on, styled in the title-page of its ritual the 23d degree of masonry, or the 12th of the 5th class, the tracing-board displays a luminous triangle, with a great yod in the centre "the triangle" says the ritual "represents one god in three persons; and the great yod is the initial letter of the last word "the dark circle represents the chaos, which in the beginning god created "the cross within the circle, the light by means whereof he developed the chaos "the square, the four elements into which it was resolved "the triangle, again, the three _principles [salt, sulphur, and mercury, which the

MOTTA MARCELO THE COMMENTARIES OF AL

that stabilizes the universe. see liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be al "el, as the 'l' was heard of the voice of aiwaz, not seen. al is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. with regard to the above note by a.c, serious students should consult liber v vel reguli, the ritual of the mark of the beast, for a more thorough analysis of the word al. the first chapter 1. had! the manifestation of nuit. the theogony of our law is entirely scientific: nuit is matter, hadit is motion, in their full physical sense. they are the tao and teh of chinese philosophy; or, to put it very simply, the noun and verb in grammar. our central truth beyond other philosophies is th

hould pay his rent by sneezing. we have swaddled it in politeness, as who should warn god off the grass. we have muddled it up with morality, as who should frown at the himalayas on the one hand, and, on the other, regulate his behaviour by that of an ant-heap. the law of thelema is here! 52. if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual he not ever unto me: then expect the direful judgments of ra hoor khuit! it is not true to say either that we are separate stars, or one star. each star is individual, yet each is bound to the others by law (there is also a technical meaning to this, already explained in other notes 'by another) this freedom under law is one of the most difficult yet important doctrines of this book. so

itual he not ever unto me: then expect the direful judgments of ra hoor khuit! it is not true to say either that we are separate stars, or one star. each star is individual, yet each is bound to the others by law (there is also a technical meaning to this, already explained in other notes 'by another) this freedom under law is one of the most difficult yet important doctrines of this book. so too the ritual--our lives--must be unto nuit; for she is the ultimate to which we tend, the asymptote of our curve. failure in this one-pointedness sets up the illusion of duality, which leads to excision and destruction "direful; because ra-hoor-khuit is a "god of war and of vengeance; see chapter iii. the doctrine of the previous verses, which appears not merely to allow sexual liberty in the ordina

grade of adept (2) to binah, the grade of master of the temple. the certainty concerning death is conferred by the magical memory, and various experiences without which life is unintelligible "peace unutterable" is given by the trance in which matter is destroyed "rest" by that which finally equilibrates motion "ecstasy" refers to a trance which combines these "nor do i demand aught in sacrifice--the ritual of worship is samadhi. but see later, verse 61. the above commentary is very lofty, and had as its purpose to refute certain critics who pointed out that nuit gave or promised "indecent" rewards to her worshippers. those who follow the method of "isa the sufferer" cannot understand joy as a religious feeling. however, there is not one young person, or one healthy person, who will not ex

swords& with spears. let the woman be girt with a sword before me: let blood flow to my name. trample down the heathen; be upon them o warrior, i will give you of their flesh to eat! the victorious city is of course cairo (al-kahira, the victorious, and the ill-ordered house is the museum at bulak. ra-hoor-khu; why is the name without its termination? perhaps to indicate the essence of the force. the ritual of the adoration of ra-hoor-khuit is, one might expect, illustrative of his nature. it seems doubtful whether this ritual can ever be of the type of symbolic celebration; it appears rather as if expeditions against the heathen: i.e, christians and other troglodytes but most especially the parasites of man, the jews were to be his rite. and it is to be taken that 'the woman' is to take a

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

rets of the cabala secrets of the spirit world< you can work magic 1: the witching circle the gray man what witches do welcome to the coven anyone can be a witch the circle of protection the sign of the elder gods love and witchcraft the black pullet the magic of herbs the children of the night the fear of witchcraft witchcraft made easy be your own secret coven 2: you can awaken your magic power the ritual that will awaken your fiery serpent physical sensations of occult power seeing your invisible power how to invoke the secret forces of nature a thank you email using witchcraft to smooth your path through life creating your personal grimoire 3: wiccan money spells how to cast spells that really work thank you letter #1 practical witchcraft the magic word that will bring money to you the

the esoteric arts secrets of the spirit world secret of the golden light how to recognize signs and omens how one man used visions to receive $300 how to make a spirit communication device between the living and the dead getting answers from your pendulum how to ensure the spirit force will not lead you astray advanced pendulum work a secret code of communication your psychic legacy from the past the ritual of yog-sothoth how to use your dice to foretell the future the magic of goetia the spirits of goetia wins $1000 with the magic of goetia the ritual of goetia using the magic of goetia to draw money to you thank you letter #9 occult power points< chapter 1 the witching circle the first full moon after midsummer s night hangs in the night sky above a wooded hollow. a naked young girl lays

t when you stand at the center of your cleared area, you can stretch your hands and arms out all around you. this is your personal witching circle. if you wish you can burn a stick of incense and have the room illuminated by candles placed at the four cardinal points. and, until you are confident in your power to keep mischievous spirits at bay, a circle of protection marked on the floor in salt. the ritual that will awaken your fiery serpent here now is a ritual to summon the magic power within you. this requires only a few minutes of your time each day and privacy. when witches work their rituals, they work naked. the absence of clothing leaves them completely free and unrestricted, not only in body, but also in mind and spirit. you should work the spells and rituals that follow in this

n up, and bring your hands slowly down to your sides. take three deep breaths after your hands reach your sides, bring your feet together and open your eyes. end of ritual< when this ritual has been completed, you have made a very definite contact with the magic power of witchcraft. your life will never again be the same. whenever a specific area of your life is in need of help, work the whole of the ritual, and as you finish taking the three breaths cast whatever spell is appropriate to your desire. it is the spell that draws out your power and sends it on its way. for easy reference, think of the entire ritual as the awakening of magic power up to the point where you open your eyes again. i shall be referring to that description later in this book. the instructions will say, awaken your

whatever spell is appropriate to your desire. it is the spell that draws out your power and sends it on its way. for easy reference, think of the entire ritual as the awakening of magic power up to the point where you open your eyes again. i shall be referring to that description later in this book. the instructions will say, awaken your magic power and this tells you that you should prepare for the ritual and carry it out from beginning to end. note: if your doctor advises you that deep breathing is dangerous for you; or if at any time during this magic working you become dizzy or see spots before your eyes, do not continue. physical sensations of occult power here you should know about different sensations that often accompany the awakening of your magic power. i mention it because you

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

onfirmed by the popes* and the hospitallers continued to widely apply the right to asylum and the right of franchise so thoroughly that the francs metiers were assured of their survival after the dissolution of the templar order. we have iconographic proof of this protection provided by the knights hospitallers to construction workers in a miniature from the end of the fifteenth century depicting the ritual reception of journeymen carpenters by the grand master of the hospitaller order of rhodes on the worksite of fortifications of the city that the turks besieged in 1480+ while workers are busy on the ramparts, the grand master, attended by his officers, is preparing to give the collee to a carpenter who stands with hands clasped at the knees and a large ax on his shoulder, followed by ot

when it was difficult to draw a line of demarcation between the temporal and the spiritual, 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

ertaken by english freemasons at the beginning of the twentieth century has led to the discovery of revealing documents. douglas knoop, g. p. jones, and douglas hamer have gathered together these texts in their book the early masonic catechisms, which first appeared in 1943. these works, though few in number and sometimes incomplete, provide enough information to show us the essential elements of the ritual followed by operative masons. the word ritual in the singular is used here on purpose, for all these documents, despite their varied origins, display identical elements that reveal a shared symbolism and esotericism* to get a sense of the political role played by corporations in france, it is enough to recall their interventions during the times of etienne marcel [the leader of a failed

an bruderschaft shared masonry's symbolic themes. perhaps one of the best proofs of the age of the masons' ritual has been overlooked until now: the nature of its symbolism, which is the key to its iniatory and esoteric meaning and which can be illuminated as an overall value only through its christian explanation such as that doctrine was professed in medieval times. comparison of the symbols of the ritual to those expressed by christian religious thought during the thirteenth and fourteenth centuries allow us to grasp the high scope of the ritual and to establish, albeit approximately, the time of its birth. it is significant that, starting at the end of the fourteenth century, all the symbolism that had been used in previous centuries to formulate the christian truths that experienced a

ring the middle ages, it seems obvious that beyond the similar connections this symbolism forged with their professional concerns and the model it provided for their work, the masons of that time would have been incapable of seeing it from any other perspective or deducing from it an esoterically different teaching inside their church-controlled brotherhoods. eloquent proof of this is provided by the ritual itself. the best articulation of it is dumfries manuscript no. 4, dating from around 1710 and belonging to the old dumfries lodge (now dumfries kilwinning no. 53).2 it provides a fairly complete record of the entire ritual that was followed at the time of the transition that preceded the construction of the great lodge of london. this manuscript provides characteristic clues related to

ON COMMUNICATION WITH SET

by xeper, the general level of brilliance goes up. that there is in fact a "quickening" of the minds involved as they benefit not only from their hard work and the thought-provoking ideas of their fellows, but actually form an otherwise hidden force. these methods of communication with the prince of darkness are much more profund and subtle than what may be experienced in the emotional aspects of the ritual chamber. learning to hear and heed the law as we can best understand it through these personal and difficult methods, is the process of awakening to the aeon. facilitating these arenas is the job of the priesthood of set, and because of their own success with these methods they have become sacred to and consecrated by the prince of darkness. do what thou wilt shall be the whole of the l

ONYX TABLET OF SET

rticipate in pylon rituals. nonsetians (including serious candidates) are generally not invited to pylon meetings either. if it seems appropriate to invite a candidate to a pylon meeting, do so only after all pylon members have agreed to the nonmember's attendance. it's best that this be at a gathering away from any member's home. if there is any ritual activity associated with that meeting, then the ritual preparations and discussion should begin only after that non-member has left_ b. recognitions summary: any priest can recognize any i initiate to the ii any time, and any priest (the same one or another) can rerecognize any ii to the i any time. however, priests need to use responsible care in exercising this authority- 1. we must always remember that different initiates wear different

PHILIP NEIL MYTHS LEGENDS EXPLAINED

egarded as the mother of all, for even the sun god re entered her mouth each night to travel through her body and be reborn next morning. a figure of nut inside egyptian coffin lids promised the same nurture and rebirth for the souls of the dead. introduction 10 the road of life and death, he was unveiling a mystery as great and as secret as that of eleusis. never tell anyone about this rite, ran the ritual. keep it absolutely secret. if you disclose it the world will come to an end. we will all die. the secrecy required of initiates into the mysteries of eleusis was so absolute that we are left to guess from fragments of evidence both what the rituals were and what they meant. culture heroes one of those fragments is the moment in the demeter myth when, having taken a position in a royal

from fragments of evidence both what the rituals were and what they meant. culture heroes one of those fragments is the moment in the demeter myth when, having taken a position in a royal household while searching for her daughter, the goddess places the royal prince, her charge, into a divine fire to burn away his mortal parts and give him eternal life, but is interrupted before she can complete the ritual. the same incident occurs in egyptian mythology, when the goddess isis becomes nursemaid to a prince while searching for her husband, osiris (see p. 16. in the egyptian story the prince dies, but in the greek, the boy, triptolemus, becomes a benefactor of humankind a cultural hero when demeter gave him grain, a plow, and the knowledge of agriculture to teach to humankind. triptolemus ha

d is identified with the lance of the mythical longinus, which pierced christ s side on the cross. however, the concept is probably derived from the lightning spear of the irish sun god lug. galahad uses the blood from this spear to cure the fisher king s father, the maimed king, whose injuries have caused the land to become barren. the end of the quest kneeling before the grail, sir galahad asks the ritual questions, what is the grail? whom does the grail serve, thus bringing the quest to an end. the lilies surrounding sir galahad indicate his pure and saintly character. the holy grail the holy grail is variously described as a cup, a plate, and even as a stone. its likely origin is in celtic stories of a horn of plenty. a platter that provided whatever food one wished was one of the wels

is a representation of the painting that reared-within-the-mountain saw in the bears home. sand paintings such as this are sacred. their navajo name means place where the gods come and go. mountainway is one of many navajo chantways, ceremonies that express myths through song, prayer, dance, ritual, and sand-painting, usually for healing purposes. the painting is created and destroyed as part of the ritual and the sand transferred to the body of the person who is being sung over. the sand painting here is one of the first to be recorded in a fixed medium, with the approval of the singer; some argue that to make a permanent record is to abuse its meaning. when reared-within-the-mountain left his home to live with the holy people, he told his brother, you will never see me again but when th

s king of the legendary city of tollan. all of the aztec kings modeled themselves on him. god of death mictlantecuhtli, shown as a skeleton, is covered in blood and wears an eyeball-necklace. every 260 days, a man representing the god was sacrificed at night in the temple of tlalxicco, the navel of the world. the victim may have then been eaten by the priests, in an act of communion. ritual staff the ritual staff with bells is made of bone and known as a chicahuaztli. glyphs the glyphs running down the sides of this image are a calendar for the 260-day ritual year, the tonalpohualli or book of the days, which was broken up into 20 x 13-day periods. this ritual calendar expressed the aztec understanding of the complex interrelation of the world of men and the world of the gods. it ran along

PHOSPHORUS

. lilith now shines in a crimson light, a fire which burns with lust and demonic strength of spirit. i shall seek thy guidance in dreams, open now the way before me! i thank you spirits of the witch-path and nephillimic way! so it is done! rites of focus- 1. invocation of the adversary 2. an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the ritual of algol 16 (veneficium rite) phosphorus opening of the eye rite the veneficus and initiate shall have the algol sigil above their altar; they shall be robed in black representing wisdom. the algol sigil is a mirror of the self and the possibilities of becoming. the complete symbolism of algol is revealed to initiates of the black order of the dragon. face the algol sigil- i behold the

rus 1. phosphorus is dedicated to the luciferian doctrine of self- liberation and antinomian self-deification through high and low sorcery and what is called magick. each veneficus frater and soror is a bearer of the luciferian gnosis, the two octaves of saturn known as the celestial and infernal sabbat. 2. phosphorus is a left hand path order, individualistic and focused on the solitary path. 3. the ritual of casting the shadow of cain is a simplified focus rite on dedication and empowering the shadow and daimonic consciousness of self. it is nearly identical to what austin osman spare called self love. 4. the grand luciferian circle is the center of deific self-immolation, the initiate invoking and becoming as lucifer. the original foundation of this design was circulated in some vampyri

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

d to me his patent of the j eth degree, signed by bros seymour and edmund p.hays, sov gr commander of the present new york supreme council, among other persons. that brother informed me that he received the whole of his degrees at once, from the bst to volume j, c a a b b f b the spurious rites of memphis and misraim the j eth, the whole in an hour or two xperhaps less. i can furnish any one with the ritual of the first sixty-six degrees, purchased for me at auction in paris. every one can judge of the value of a rite in masonry,whose degrees consist only of what can be communicated in an. hour or two-of signs, words and a sounding title, i know one brother who received a patent for all up to the j ath sent to him without his taking them or asking for them; and another who received them in

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

n the main conceptual structures that correspond to the four letters of the divine name havayah, which expresses the basic pattern of divine creative energy that sustains and informs all levels of reality. concerning the commandment of the sacrifices: after the torah discusses the construction of the tabernacle in the parashot terumah, teztaveh, ki tisa, vayakhel and pekudei, it begins to discuss the ritual of the sacrifices that are offered in the tabernacle. this is the subject of parashat vayikra. as is known, the divine name havayah [alludes to the five principle partzufim of the world of atzilut, as follows: the [upper] thorn of the yud corresponds to arich anpin, the yud to abba, the hei to ima, the vav to z feir anpin, and the [final] hei to the nukva [of z feir anpin. for the sake

and therefore there are other, additional signs that differentiate between them and domesticated animals, as mentioned in the talmud.5 i did not receive the mystical interpretation of their explanation [from my master .translated and adapted from sefer halikutim and sha far hapesukim 5 chulin 59ab. 449 parashat tazria background: this week fs parashah begins with three seemingly unrelated topics: the ritual impurity acquired by a woman through giving birth, the commandment to circumcise infant boys on the eighth day of their life, and the ritual impurity imparted by the condition known as tzara fat (the latter term is usually incorrectly translated as gleprosy, h but in fact refers to a unique disease that existed only when the temple stood and bears only the slightest resemblance to what

har. the two brains of the evil z feir anpin of atzilut are termed the gtwo spies, h12 as mentioned in the zohar.13 the two brains of the evil nukva of atzilut are called gthe two birds. h we see that the hebrew word for bird [tzipor] is considered feminine in many places in the bible c.14 as the arizal goes on to discuss, the purification rites of the individual afflicted with tzara fat involves the ritual of the two birds because these two birds signify the mentality of female evil. this egocentric self-serving mentality, that of orientation away from g-dliness and making relevance into the end-all and be-all of life, living life only for the high, the experience, is the root of tzara fat. our sages tell us that tzara fat afflicts a person because he has indulged in slander, a vicious in

husband, causing him to warn his wife, is in fact a spirit of impurity. the3 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

tei torah 723 parashat re feh in the portion of the torah read this week, moses gives the jewish people the commandment to slaughter animals according to specific rules before eating their meat: gyou must slaughter any of your herd or flock, which g-d has given you, as i have commanded you. only then may you eat [of them] in your gates as much as you desire. h1 in contrast to an everyday butcher, the ritual slaughterer (shochet) in judaism is a position of great honor. in order to be a shochet, a person should ideally be of exemplary character, a torah scholar, pious, and g-d-fearing. besides being well-versed in the laws of ritual slaughter and expert in their performance. this is because, as we will see, the act of ritual slaughter.the first stage towards the eventual consumption of the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

not a religion, philosophy or even a cult. as the candidate is about to take the obligation of the neophyte, the hierophant assures him or her that "there is nothing contrary to your civil, moral, or religious duties in this obligation" furthermore, the hierophant reminds the candidate to respect all religions, for each contains a spark of the divine. the key theme in both the neophyte grade and the ritual of adeptus minor is that of being brought to the light. this light is also referred to as l.v.x. in the introduction to volumes 111 and iv of the golden dawn, regardie's excellent analysis of the keyword (i.n.r.i) and subsequent gematric correspondences and conclusions will bear fruit from continued study and meditation regarding this light. but a true "secret" of the entire system is t

ch either manifests in our external environment through the screen of our disciplined and conscious image making (crowley gave great emphasis to developing the concentrated image making aspect of consciousness) as well as through the automatic unconscious complexes of our personalities. and hence regardie insisted upon some form of psychotherapeutic work once the unconscious had been activated by the ritual work since it was unlikely that the neophyte had yet even knowledge of the possibility of control of image building with consciousness and what effect this could have on the personal life, let alone the discipline to implement it. the neophyte was equally unlikely to be aware of the "sleeping dogs (to use a phrase of blavatsky's) or unconscious complexes of the personality and how those

" has been debated for years regarding its pros and cons. ultimately, the only person who can truly initiate another is one who has not only done the work pertaining to the particular grade, but for the complete order into which he or she initiates someone else. unless the totality of the symbols is within the sphere of sensation of the initiator, little will be activated within the candidate and the ritual will be shallow the theatrics. as jung wrote in a foreword to a book of michael fordham's "the treatment of the transference reveals in a pitiless light what the healing agent really is: it is the degree to which the analyst himself can cope with his own psychic problems" just as the analyst can no more guide an analysand through territory he or she never struggled with or confronted wi

ual right hand at full extension straight opposite the left hip tracing a large inverted and outwards from the left shoulder, reconnectingat the starting point. circle connecting each pentagram. the gold, not unlike a gas flame. the four which bring a refreshing air from the fire from the south, and earth as a ritual is performed without expecting in for a full year while carefully life. ideally, the ritual should be performed others, and if possible, in a place set at this point, i would then suggest carefully, and contemplatively over the daily devotion to the banishing memorization work discussed above. future practical magical operations is brought to the light. the enough, not only in its content, but in well as a kind of "glamour" that is created style of writing is at times oblique

e same is true of the complicated ceremonies described in the third volume. leave them severely alone until you have studied them sufficiently to know what you are doing. this may take considerable time. start off first with what is known as the lesser banishing ritual of the pentagram (p. 106, volume i. this is a simple procedure. follow the written instructions to the letter-literally, and then the ritual itself will present no difficulties. problems only arise when the student propels himself in to these activities without proper study and preparation. stay with this simple ritual until you become expert. then begin to practice what should be done with the imagination as you make the appropriate gestures with your outstretched arm (without a magical weapon-that comes later, and the appr

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

is the combination of light with the aggregated potencies of the molecules of the first substance. hence they are preserved in the astral fluid, and can be evoked and reproduced according to the will of the sage, as we shall see when treating of second sight and the evocation of memories in necromancy or other magical works. we shall return also to the great magical agent in the fourth chapter of the ritual, where we shall complete our indications of the characteristics of the great arcanum, and of the means of recovering this tremendous power' here let us add a few words on the four magical elements and elementary spirits. the magical elements are: in alchemy, salt, sulphur, mercury and azoth; in kabalah, the macroprosopus, the microprosopus and the two mothers; in hieroglyphics, the man

gh clear glass, and is refracted by the other, as when ordinary light impinges upon a vitreous block, full of scoriae and foreign matter. that which most contributes to the errors of the vulgar is the reflection of depraved imaginations one in the other. but in virtue of positive science, the seer knows that what he imagines is true, and the event invariably confirms his vision. we shall state in the ritual after what manner this lucidity can be acquired. it is by means of this light that static visionaries place themselves in communication with all worlds, as so frequently occurred to swedenborg, who notwithstanding was imperfectly lucid, seeing that he did not distinguish reflections from rays, and often intermingled chimerical fancies with his most admirable dreams. the pentagram 25 we

rtainly a wonderful discovery, but the magnetizing of a person by himself, awakening his own lucidity and directing it himself at will, is the perfection of magical art. the secret of this great work does not remain for discovery; it has been known and practised by a great number of initiates, above all by the celebrated apollonius of tyana, who has left a theory concerning it, as we shall see in the ritual. the secret of magnetic lucidity and the direction of the phenomena of magnetism depend on two things agreement of minds and complete union of wills, in a direction which is possible and determined by science. this is for the operation of magnetism between two or more persons. solitary magnetism requires preparations of which we have spoken in, our initial chapter, when enumerating and

ead! arise! bathe, o adept of science, thy breast, still enveloped by an earthly veil, in the splendours of the dawning day (faust, part i. sc. i) on 24 july in the year 1854, the author of this book, eliphas levi, made an 28 the doctrine of transcendental magic experiment of evocation with the pentagram, after due preparation according to all the ceremonies indicated in the thirteenth chapter of the ritual. the success of this experiment, details of which, as regards its principles, will be found in the corresponding chapter of the present doctrinal part, establishes a new pathological fact, which men of true science will admit without difficulty. the experience, repeated even to a third time, gave results truly extraordinary, but positive and unmixed with hallucination. we invite sceptic

ore perfect than any in the keys of solomon or in the magical calendars of tycho brahe and duchentau. we must remark, however, that the use of the pentagram is most dangerous for operators who are not in possession of its complete and perfect understanding. the direction of the points of the star is in no sense arbitrary, and may change the entire character of an operation, as we shall explain in the ritual. paracelsus, that innovator in magic, who surpassed all other initiates in his unaided practical success, affirms that every magical figure and every kabalistic sign of the pantacles which compel spirits, may be reduced to two, which are the synthesis of all the others; these are the sign of the macrocosm or the seal of solomon, the form of which we have given already, and that of the m

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

d. the demon is death masquerading in the tattered garments of life, the spectre of hirrenkesept throned upon the rubbish of ruined civilizations, and concealing a loathsome nakedness by the cast-off clothes of the incarnations of vishnu. here ends the doctrine of transcendental ma reliphas levi dogma et rituel de la haute magie translated by a. e. waite dogme et rituel de la haute magie part ii: the ritual of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, january, 2002. typeset in bauer bodoni, goudy text, and waters titling. part ii: the ritual of transcendental magic the sabbatic goat 1 introduction knowest thou that old qu

ch covers her, and the sombre hues with which her images are surrounded. death, truly, is the birth-pang of life. there is a force in nature which dieth not, and this force perpetually transforms beings to preserve them. it is the reason or word of nature. in man also there is a force analogous to that of nature, and it is the reason or word of man. the word of man is the expression of his will 2 the ritual of transcendental magic directed by reason, and it is omnipotent under this leading, for it is analogous to the word of god himself. by the word of his reason man becomes conqueror of life, and can triumph over death. the entire life of man is either the parturition or miscarriage of his word. human beings who die without having understood or formulated the word of reason, die devoid of

, explains the genesis of light to the profit of lucifer, as follows: gself-conscious truth is living thought. truth is thought as it is in itself, and formulated thought is speech. when eternal thought desired a form, it said: elet there be light. f now, this thought which speaks is the word, and the word said: elet there be light, f because the word itself is the light of minds. the untreated 4 the ritual of transcendental magic light, which is the divine word, shines because it desires to be seen. when it says: elet there be light! f it ordains that eyes shall open; it creates intelligences. when god said: elet there be light! f intelligence was made, and the light appeared. now, the intelligence which god diffused by the breath of his mouth, like a star given off from the sun, took the

ce, of ob when it exhibited its passive force, and of aour when it revealed itself wholly in its equilibrated power, as producer of light in heaven and gold among metals. it is therefore that old serpent which encircles the world and places its devouring head beneath the foot of a virgin, the type of initiation .that virgin who presents a little new-born child to the adoration of three magi and 6 the ritual of transcendental magic receives from them, in exchange for this favour, gold, myrrh and frankincense. so does doctrine serve in all hieratic religions to veil the secret of natural forces which the initiate has at his disposal. religious formulae are the summaries of those words full of mystery and power which make the gods descend from heaven and become subject to the will of men. jud

respects the old age of the church, but he has no fear that she will die; he knows that her apparent death will be a transfiguration and a glorious assumption. the author of this book calls upon the eastern magi to come forward and recognize once again that divine master whose cradle they saluted, the great initiator of all the ages. all his enemies have fallen; all those who condemned him are 8 the ritual of transcendental magic dead, those who persecuted him have passed into sleep for ever; but he is for ever alive. the envious have combined against him, agreeing on a single point; the sectaries have united to destroy him; they have crowned themselves kings and proscribed him; they have become hypocrites and accused him; they have constituted themselves judges and pronounced his sentenc

ROBERT KIRK WALKER BETWEEN WORLDS

ards. and look back through his legs. or [he may] look thus back[wards] through a hole where there was a knot of fir. the description is of an act of http//www.dreampower.com/kirk_wbw/pg_92.htm (8 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 92-101) ritual magic, with many connections to magical arts in other cultures than the gaelic. kirk has added later notes connecting the ritual to commentary 101 funerary events, the hair must come from that which bound a corpse to a bier, he must look through his legs until he sees a funeral procession arriving, and crossing two marches, by which he means a boundary between two territories. these are threshold or portal ceremonies, and the childish notion of gruesome horror, such as are found in modern films and books, play no

onfusion. as soon as she set three crosses of straw upon [her] palm. a great ugly beast sprang out of the earth near her, and flew into the air. she divined the answers to her requests from the beast's limited range of behavior, either a positive or a negative reaction. this entity sounds more like the elemental or familiar spirit well known in witchcraft and magical arts, and not a fairy entity. the ritual of the straw commentary 106 crosses is found in many forms worldwide where christianity merges with a native religion or magical cult: it may have a pre-christian origin in the very primal magical arts that use simple natural objects to conjure spirits out of the earth. kirk suddenly leaves this seeress or witch, and proceeds to further examples more in keeping with his general thesis

ion asserts that he collapsed while walking at night on the fairy hill at commentary 107 aberfoyle. some time after his death and burial, however, kirk appeared to a relative and gave a detailed set of instructions by the means of which he might be recovered from the fairy realm. he was not, therefore, dead at all, and could be retrieved at the christening ceremony of his own (posthumous) infant. the ritual for his recovery was that he would appear at the christening, and his cousin was to throw a knife over him which would liberate him (due presumably to the fairies' aversion to iron. in 1812 patrick graham25 wrote that local people firmly believed that kirk was still in fairyland, as his cousin had been so astonished at his appearance at the christening, that he had failed to throw the k

application. a long and complex romance text exists, in which many of the specific elements of garden, fruit, otherworld and related symbols are amplified in a conventional manner, but we will deal only with variants found in an oral tradition. the plot moves through seven specific stages: 1. the vision of the queen of elfland; 2. the journey through the underworld; 3. the vision of the tree; 4. the ritual of bread and wine; 5. the vision of the three roads; 6. the vow of silence; 7. the return to the upper earth. in some variants the order of the stages is different, while others give descriptions of elfland and connected material; but the sequence given above, taken from the traditional source ballad used as our main example, is the correct magical order of events. the vision of the que

tion. this is the queen of elfland. we could say that at this stage (b) the fruit disappears from the tree, as a result of his offer of selflessness. it appears in the lap of the queen, as bread and red wine, which she offers to him, with the suggestion that he may rest at this stage of the journey. the greater journey has not finished yet, but the traveler may rest and partake of the elements of the ritual of transformation beneath the tree. when thomas eats and drinks, he re-transforms the elements by their worldwide copyright 1990, 1998-2001, rj stewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_138.htm (11 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds flip to page# appendix 4: thomas rhymer 149 absorption within his entity. this is stag

RUBY TABLET OF SET

author states "because the patterns of relationships repeat themselves through generations, a family's dynamic balance today is not composed simply of the interaction of the personalities of those now present, but includes members of the family who are no longer present or who have died long ago" in psychological terms then, this is a testament to the appropriate focus upon ancestor issues within the ritual and study of setians. personality development consists of passage through stages of life characterized, for most people, as periods of stability lasting for six to eight years, and periods of transition lasting for three to five years. love relationships tend to occur during the transition stages, as the "other" often is perceived as one who can provide the stability felt lacking by the

was a big issue. leave the situation as it happened, but change what you internalized, and now alter the past by putting into the memories of that moment, from here on in, the new material. the setian guilt-free beliefs you have now. this is a technique that is best accomplished by using a selfhypnosis or auto-suggestion technique over a short period of time- like daily for a week- to supplement the ritual work if the original problem is complex or highly volatile. it might be really helpful to consider a counseling session with a professional also, to help focus the issues before doing the ritual, so they are clearly understood. questions: 1. is there a "monkey" on my back? 2. is there anything about my distant or recent past that i am sincerely struggling with, that has the burden of gu

rry it to our grave? 3. is there anything likewise about my past for which i am carrying a burden of guilt, which i am doing so as a victim or unwitting subject? this too can be ritually exorcised, or relived as described in the stage ii comments. 4. when i drive the guilt from my being, it is important to replace it with confidence, pride and assertion. what tasks can i imagine immediately after the ritual exorcism that could have occurred at that past moment, which would have left me with feelings of pride now? by now it should be obvious how the aeonic formula is used in these exercises. we can change the past by going back and magickally altering the reality as we will. the past lives in our memories, and we carry the effects of that baggage with us at all times. it is hard enough carr

duced into sexual behavior. even many "normal" people have a need for order and predictability and therefore may engage in family or work rituals. under stress or in times of change, this need for order and ritual may increase. ritual crime may fulfill the cultural, spiritual, sexual, and psychological needs of an offender. crimes may be ritualistically motivated or may have ritualistic elements. the ritual behavior may also fulfill basic criminal needs to manipulate victims, get rid of rivals, send a message to enemies, and intimidate co-conspirators. the leaders of a group may want to play upon the beliefs and superstitions of those around them and try to convince accomplices and enemies that they, the leaders, have special or "supernatural" powers. the important point for the criminal i

sciplines (i.e, sociology, history, folklore, anthropology, criminal justice. because of its academic perspective it is sometimes harder to read but is well worth the effort. the chapter on "law enforcement and the satanic crime connection" contains the results of a survey of "cult cops" and is must reading for law enforcement officers. the chapter on "satanism and child molestation: constructing the ritual abuse scare" was written, however, by a free-lance journalist who seems to take the position that these cases involve little or no real child abuse. 4) terr, lenore, too scared to cry: psychic trauma in childhood. new york: harper and row, 1990. an excellent book written by a psychiatrist that provides important insights into the nature and recallability of early psychic trauma. for me

SABBATIC KABALA OF THE CROOKED PATH

nded to shed light on the mere composition of the text rather than to explain the hidden points its compass stretches towards. in some sections of the essay this will be hinted towards, but not explained. one important aspect of sorcery has been left out tho u, or rather has not been clearly stated. that is the influence of what might be named as the charge or the stellar fluidity that must enter the ritual and electrify the effects, also known as the azoth. this is quoted later in the text in the following well-compromised extract "magick is the transmutability of the quintessence of all nature called azoth (supreme occult agency of change. cell 0 being the aat of the 1st and 12th letter of the sacred alphabet this aat is the first cell of power associated with the letters a and l (ayin a

ell are "duality is the omnipresent singularity" and "transvoke- outside- beyond- within" in other words this is the marriage or sacrificial sexual union of zoa and azoa. the crossroad of all things molding into the one in the centre of the abysmal void of all-beginnings. this is also the meeting-ground of the opposition in which there are a reification (p. 169-70) this thought is demonstrated in the ritual procedure called "going forth of the virgin. the adept enters a sphere where he is in solitude. he/she is the virgin going forth into manifestation. the adept is seeking union with self. the mature parts devour the virginal sections and allows the transgressor to mature, like the moon shows its different phases but is still one, such is the duality when it turns into singularity. this e

SALMANRUSHDIE THESATANICVERSES

rickhall, young men and women maintained, and fanned, the slow flame of their anger, a shadow-flame, but one capable of blotting out the light. two nights later, behind the charringtons brewery in tower hamlets, the "granny ripper" struck again. and the night after that, an old woman was murdered near the adventure playground in victoria park, hackney; once again, the ripper's hideous "signature- the ritual arrangement of the internal organs around the victim's body, whose precise configuration had never been made public- had been added to the crime. when inspector kinch, looking somewhat ragged at the edges, appeared on television to propound the extraordinary theory that a "copycat killer" had somehow discovered the trademark which had been so carefully concealed for so long, and had the

SATANGEL

ntified himself as the beast 666. although he may have insisted that his transcendental philosophy was essential white magick, his holy guardian angel nevertheless turned out to be the devil himself. others who have been known to practice this goetic witchcraft have included w.b. yeats and macgregor mathers, cecil williams, charles pace. the influence of the classical grimoire may even be seen in the ritual tools and circles as described in the wiccan book of shadows. chiefly it is the practice of evocation, of summoning and binding spirits by means of their names, signatures, by words of power, by magical glyphs and talisman. the powers and knowledge these devils grant is that of herbs and stones, the giving of imps and familiars, the location of riches, the healing of illness, of slaying

SATANIC BIBLE

vi. satanic sex vii. not all vampires suck blood viii. indulgence. not compulsion ix. on the choice of a human sacrifice x. life after death through fulfillment of the ego xi. religious holidays xii. the black mass (earth--book of belial- the mastery of the earth i. theory and practice of satanic magic (definition and purpose of lesser and greater magic) ii. the three types of satanic ritual iii. the ritual, or "intellectual decompression, chamber iv. the ingredients used in the performance of satanic magic: a. desire b. timing c. imagery d. direction e. the balance factor v. the satanic ritual: a. some notes which are to be observed before beginning ritual b. the thirteen steps c. devices used in satanic ritual (water--book of leviathan- the raging sea i. invocation to satan ii. the infer

estrictions. even so, when an entire religion is based on abstinence instead of indulgence (as it should be) there is little left when it has been revised to meet the current needs of man. so, why waste time "buying oats for a dead horse? the watchword of satanism is indulgence instead of "abstinence. but- it is not compulsion. on the choice of a human sacrifice the supposed purpose in performing the ritual of sacrifice is to throw the energy provided by the blood of the freshly slaughtered victim into the atmosphere of the magical working, thereby intensifying the magician's chances of success. the "white" magician assumes that since blood represents the life force, there is no better way to appease the gods or demons than to present them with suitable quantities of it. combine this ratio

the floow. if the devil appears he is invariably in the form of a rather eager man wearing the head of a black goat upon his shoulders. then follows a potpouri of flagellation, prayer-book burning, cunnilingus, fellatio, and general hindquarters kissing- all done to a background of ribald recitations from the holy bible, and audible expectorations on the cross! if a baby can be slaughtered during the ritual, so much the better; for as everyone knows, this is the favorite sport of the satanist! if this sounds repugnant, then the success of the reports of the black mass, in keeping the devout in church, is easy to understand. no "decent" person could fail to side with the inquisitors when told of these blasphemies. the propagandists of the church did their job well, informing the public at o

s a love charm or spell. the purpose in performing such a ritual is to create desire on the part of the person whom you desire, or to summon a sex partner to fulfill your desires. if you have no specific person or type of person in mind strong enough to cause direct sexual feeling culminating in orgasm, you will not succeed in performing as successfull working. the reason for this is that even if the ritual was successful, by accident, what good would it serve if you could not take advantage of your eventual opportunity because of lack of stimulation or desire? it is easy to confuse enchantment for your ulterior motives, with spell-casting to satisfy your sexual desires. enchantment for self-aggrandizement, when accompanied by ceremonial magic, falls into the category of either the compass

an obstacle in your path. be grateful for things that come to you through the use of magic. concerning destruction: be certain you do not care if the intended victim lives or dies, before you throw your curse, and having caused their destruction, revel, rather than feel remorse. heed well these rules- or in each case you will see a reversal of your desires which will harm, rather than help, you! the ritual, or "intellectual decompression, chamber amagical ceremony may be performed by oneself or in a group, but the advantages of each should be made clear. a group ritual is certainly much more of a reinforcement of faith, and an instillation of power, than is a private ceremony. the massing together of persons who are dedicated to a common philosophy is bound to insure a renewal of confiden

SATANIC RITUALS

ane and occult ceremonies and rituals wind up as just such excuses for social (and sexual) intercourse. an important point to remember in the practice of any magic ritual or ceremony is: if you depend upon the activities within the chamber to provide or sustain a social climate, the ensuing energy-conscious or otherwise-directed toward these ends will negate any results you wish to obtain through the ritual! the line is fine between the desirability for close rapport between participants, and one's need per se for close rapport. the ritual will suffer if there is a single person in the chamber who drains the substance from it by his ulterior motives. hence it is better to have three participants who are "with it" than twenty who are and three who are not. the most effective rituals are oft

, thurible (censer) and incense boat are used. the chalice containing wine or liquor is placed between the altar's thighs, and on it is a paten holding a round wafer of turnip or of coarse black bread. the chalice and paten should be shrouded with a square black veil, preferably of the same fabric as the celebrant's chasuble. immediately in front of the chalice is placed an aspergeant or phallus. the ritual book is placed on a small stand or pillow so that to is on the celebrant's right when he faces the altar. the illuminator stands at the side of the altar near the ritual book. opposite him, on the other side of the altar, stands the thurifer with a thurible that holds ignited charcoal. next to him stands the attendant holding the boat of incense. music should be liturgical in mood, pref

marchand, clerambault, buxtehude and franck are most appropriate. le messe noir [when all are assembled the gong is sounded and the celebrant, with the deacon and subdeacon preceding him, enters and approaches the altar. they halt somewhat short of the altar, the deacon placing himself at the celebrant's left, the subdeacon at his right. the three make a profound bow before the altar and commence the ritual with the following verses and responses. celebrant: in nomine magni dei nostri satanas. introibo ad altare domini inferi. deacon and subdeacon: ad eum qui laefificat meum. celebrant: adjutorium nostrum in nomine domini inferi. deacon and subdeacon: qui regit terram. celebrant: before the mighty and ineffable prince of darkness, and in the presence of akl the dread demons of the pit, and

, through transference, become a surrogate for members of the congregation who may harbor the same propensity. he suffers a fate worse than death when, within the coffin, instead of experiencing the hoped-for spiritual reward, he is confronted with unexpected passions from which he has long abstained (if a homophile portrays the celebrant, the coffin should contain another male. in all aspects of the ritual, the element of pleasure should be whatever would most likely be denied in the celebrant's life) the gravest punishment is always incurred by one whose abstinence has become his indulgence. thus be warned: to the chronic lover of distress, ruin arrives through the bestowal of indulgence. this, then, can function as a literal interpretation of the phrase "to kill with kindness" when a "m

ant's life) the gravest punishment is always incurred by one whose abstinence has become his indulgence. thus be warned: to the chronic lover of distress, 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 perf

SATANICON

nic philosophy. 11 infernal romance. 12 hellscapes and the rise of evil man. 12 creative darkness. 15 core theory and application of black magick. 16 lycanthropy..18 book iii: the satanic soul. 20 the articles and their arrangements..21 the satanic ritual..25 book iv: the satanic philosophy..27 pandemonium: the infernal hierarchy. 28 book v: the rituals of satanic proper. 29 the pact of satan. 30 the ritual of antichrist..33 -vi- preface to the original edition as we approach the dawning of the millennium, we will continue to see the rapid decay of the judeo-xian religion. persons of pride and intelligence will turn away from god and its church. enlightenment, selfishness and realism will take precedence over the moralities of altruism and mysticism. xians and their houses of shame will fi

ssity of mentally or physically destroying someone who s excessively antagonistic toward one s loved ones and/or oneself, are reasonable and essential to the order of natural behavior. the psycho-therapeutic term used to describe these ritualistic activities is psychodrama: a purging of the emotions; expression of the emotions through various forms of art. outer magical art: oma is executed after the ritual and continues until the desired effect is achieved. demonic forces have been evoked to bring about a desired outcome on the physical plane. the demons of pandemonium utilize three (3) basic elements which are the outer magickal art formulae: 1 the satanist(s) must have profound confidence in the efficacy of the spell or curse. 2 in most cases there must be inducement of strategically-pl

ace 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 antichrist if you truly have a darkness to your soul then this ritual will be both inspiring and self-fulfilling. however, by the same token, if you re attempting to become something you re not, it can bring forth a demon of self-destruction. therefore, know thyself! the main focus of this ritual 1 to purge any residual xian influence from the essence of the c

he same token, if you re attempting to become something you re not, it can bring forth a demon of self-destruction. therefore, know thyself! the main focus of this ritual 1 to purge any residual xian influence from the essence of the celebrant s being. 2 to cause the essential darkness of the celebrant to grow, thus expanding the sixth sense. 3 to strengthen the will to oppose the xian doctrines. the ritual represents the forces of darkness and their emergence in the age of evil. during the ritual, both elements of good and evil are present. evil is the most active force (excepting nature) in existence on this planet. it is a force far superior and dominant in its nature than is goodness. this should be obvious to anyone who is aware of man s history and today s socioreligious climate. xia

or soiling one s knees for the sake of appeasing an imaginary, antithetical god! there is no time for acknowledging a god who has never lived, but certainly has died! my fellow satanists, the age of evil has arrived. our age for times and times eternally. read and understand! practice and become -34- requirements for performance with the exception of the burning charcoal contained in the brazier, the ritual of antichrist begins in complete darkness, which symbolizes the arrival of the age of evil. the age when the wicked will plunge man and the earth into eternal darkness! the sigil of antichrist represents the warrior spirit of the beast 666. the cross, of course, is associated with the nazarene and his teachings; the inversion of such is the symbolic renunciation and antithesis of his re

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

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 preconceptions and morality that satanism can be understood in a clear and balanced light. there has been in the past a tendency to approach satanism with a deliberately ignorant misunderstanding, where satanism is

ter which he was approached by 'a man with black eyes who was pale, emaciated and icy cold'(2) the man, most likely representing the devil himself, was kissed by the initiate who then instantaneously lost his catholic faith. after this a feast was held and 'a large black cat appeared, emerging from a statue which was always present'(3) again the members present would kiss the cats behind and then the ritual was concluded with an orgy. some of the more sensationalist accounts of satanic initiations have added to the early satanic tradition mentioned above as also including the ritua lslaughter of a virgin, usually female, or of a baby or young child and the drinking of a concoction of urine, sperm and/or vaginal fluid and blood whilst the participants blasphemed against god and jesus christ

this perspective that the individual may seek and join a satanic temple or tradition, yet this will usually only occur if the individual is to some extent free from the manipulations of society and its adherent morality as satanism- an examination of satanic black magic side 2 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 mentioned earlier. once the ritual initiation has been completed there then begins a process of psychological change. to a large extent this change is simply a development of conscious awareness of one's actions, thoughts and feelings. the individual, having successfully passed through the first stage of initiation, as symbolised by the initiation ritual, must then undergo such further development and it is this developm

f the early christian church. the mass of the dead is considered by some(6) to be the originator of the black mass and, although considerably different from the modern versions of the black mass, it's sole function was to procure the death of a person. this variation of the early christian mass was performed by a christian priest accompanied by a female server, with whom he had copulated prior to the ritual. the mass took place in a disused church, water from a well in which an unbaptized child had drowned replaced wine and a black triangular host was duly consecrated. the progression from the mass of the dead into the modern black mass took a new turn when it was linked to the medieval witches sabbath. accordingly the inclusion of a horned figure who presided over the ceremony and who cam

ts that have been acquired- both consciously and unconsciously- from past indoctrination and stigma. the actual ritual as laid out in the satanic rituals consists of a priest, who acts as the main celebrant, accompanied by two assistants, being referred to as the deacon and the subdeacon respectively, a nun adorned in habit and wimple and a naked female who serves as the altar and a congregation. the ritual begins with an invocation to the prince of darkness and his host of demons, followed by a renunciation of past allegiances 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 chris

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

crificed, or killed, that evening. not all the rituals have been recorded, but it seems there was also a parade through the streets of the city with the king holding the hand of the statue of marduk. some historians suggest that the new year s celebration and the sacred marriage were combined. the sacred marriage brought together the king and the goddess innana, likely represented by a priestess. the ritual recognized the divine authority of the king to rule by marrying him to innana. it also promoted the king s fertility through the symbolic consummation of marriage with the goddess. pilgrimage sites for mesopotamians are not recorded. historians suspect that the nanna ziggurat, a great temple complex at ur to the moon god, was a major center for travelers who devoted that god. similarly

the people gather to burn incense. some daoists celebrate the traditional birthday of laozi, on march 5. another, smaller festival is held on the fifteenth of august. this day celebrates the birth of the earth god, zhung yuan. it is also a time to come to the assistance of lost souls, who are forced to wander aimlessly because they did not have a proper burial. a primary part of this festival is the ritual of the floating of the water lamps. following a summoning of the gods by priests, a member from each household accompanies the priests to a nearby river or stream. there each sets a small paper lantern with a lit candle in the water to float downstream. the candles are meant as a guide to the lost souls, liberating them and showing them the way upward to heaven. sometimes the ritual of

well as prepared food dishes. orishas are not distant from or inaccessible to humans. on the contrary, they are intimately involved with human life, acting as messengers for olo du`mare. accordingly, santeros take part in animal sacrifices. these sacrifices are an important part of santer an religious rituals. the most commonly used animals are chickens, which are generally cooked and eaten after the ritual. sacrificing the animal is believed to please the orishas, which brings good luck, forgiveness of sins, and purification. this belief in animal sacrifice has caused a number of animal rights groups to oppose the practice orisha of candomble like central american santeros, practitioners of candomble worship orishas, or lesser gods. a few of the important orishas include the following: e`

t and controlled his own lesser spirits. people could choose whether to obey the great spirit or to give in to the temptations of the evil-minded. at death the great spirit would judge a person s immortal soul and punish those who had failed to obey him. for this reason, the iroquois developed a moral code that contributed to the nation s success. 286 world religions: almanac indigenous religions the ritual practices of the iroquois were passed down through generations. rituals were associated with the seasons of the year, reflecting the relationship between seasonal changes and agriculture. great festivals were held in connection with agricultural periods to thank the great spirit for his protection and gifts. leading the ceremonies were ho-nun-den-ont, or keepers of the faith, a loose co

re passed down through generations. rituals were associated with the seasons of the year, reflecting the relationship between seasonal changes and agriculture. great festivals were held in connection with agricultural periods to thank the great spirit for his protection and gifts. leading the ceremonies were ho-nun-den-ont, or keepers of the faith, a loose council of tribal members who maintained the ritual practices of the iroquois. dakota in contrast to the iroquois, who inhabited the dense woodlands of eastern north america, the dakota (or sioux, as they are popularly called) inhabited the northern great plains (present-day north and south dakota and minnesota. because the sioux occupied a much larger geographical region, they were less organized than the iroquois. the tribe included a

SIR WALLIS BUDGE EGYPTIAN MAGIC

h protects his members by his words of magical power; and he himself has learned the magical formula which are necessary to make his path straight in the underworld, and also the proper way in which to utter them. all these benefits were secured for him by the use of bandages and unguents which possess both magical names and properties, and by the words of power uttered by the priests who recited the ritual of embalmment, and by the ceremonies which the priest who personated anubis performed beside the body of the deceased in imitation of those which the god anubis performed for the dead god osiris in remote days. next the left hand of the deceased was mummified and bandaged according to the instructions given in the ritual of embalmment. the hand was stretched out on a piece of linen, and

propriate addresses had been said, the ceremony of bandaging the body was ended. everything that could be done to preserve the body was now done, and every member of it was, by means of the words of power which changed perishable substances into imperishable, protected to all eternity; when the final covering of purple or white linen had been fastened upon it, the body was ready for the tomb. but the ritual of embalmment which has been briefly described above seems to belong to a late period of egyptian history, and although the ideas and beliefs contained in it are as old as egyptian civilization itself, it seems as if it was intended to take the place of a much older and more elaborate work which was in use as far back as the period in which the great pyramid was built, and which was int

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

an infinite void of brilliant light, light of pure brilliant white, so bright that there is nothing else in endless space and time than light, and you plunge into it, feeling the sense of endless expansion, and seeing nothing but pure maximum brilliance. there is no feeling of your body, just pureness of light. then, slowly open your eyes, and allow the light to "melt into" your surroundings- see the ritual area you have prepared; see and know that the light you came into has turned into the setting you now find yourself in. walk towards the circle and stop at the western edge, and bow your head once to the east, and say: nunc scio tenebris lux. go into the center of the triangle, still facing east, and if you are using an altar with a goat or buck's skull, bow to it. if the skull is in th

SOLOMON

thou see the heavenly dragons, how they wind themselves along and drag the chariot of the sun [1. perhaps the "sea-bulbs" were the balls of hair-like texture which the sea washes up on mediterranean shores, e.g. in tunisia. 2. perhaps "in a row" should be read. 3. for the condition here insisted on cp. dieterich, abrasax, p. 141, where in an incantation ceremonial purity is similarly insisted on. the ritual of a magic papyrus given by dieterich, p. 169, is very similar to that here prescribed in the testament] 32. and i solomon, having heard this, rebuked him, and said "silence for this present [1, and continue to saw the marbles as i commanded thee" and i solomon praised god, and commanded another demon to present himself to me. and one came before me who carried his face high up in the a

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

es was added to the stage of buddha-initiation, not however on the plane of mythological images but as a real event. the life of the buddha demonstrated that the human being is in essence the divine logos (word; when our earthly part perishes, we return to the logos, to the light. but in jesus, the logos takes on existence as an actual man, the word becomes flesh. 98 christianity as mystical fact the ritual pattern enacted by the mystery-cults of the ancient world in the secrecy of their temple precincts was grasped by christianity in an event of world history. christ jesus appeared in his own time as an initiate but one initiated in a uniquely great way. he was a proof of the divine presence in the world. henceforth for the christian community, mysteriosophy would be indissolubly bound up

list expresses this in the verse where he says that in him the word became flesh. for him jesus is an incarnate mystery. for the same reason, the gospel of john is also itself a mystery. read correctly, it tells of events with a totally the miracle of lazarus 121 spiritual meaning. if it had been written by a priest in former ages it would have taken the form of ritual prescriptions. but for john the ritual has taken the form of a person. hence it is written as a life of jesus. a modern investigator and great expert on the mysteries pronounced that they will never be cleared up! the words of jacob burckhardt.122 but then, he failed to recognize the path toward understanding them. let us take the gospel of john. let us look upon its drama of the achievement of knowledge. in terms both symbo

4. this assumption of the role formerly played by the mysteries meant that the mysteries were now to be proclaimed. the veil of the 28. see page 14. afterword 205 temple was torn in two from top to bottom (matthew 27:51. the cross on golgotha and the empty grave of the resurrection are events from the mystery religions that have become public; from now on people can bear witness to them publicly. the ritual pattern enacted by the mystery-cults of the ancient world in the secrecy of their temple precincts was grasped by christianity in an event of world history. 29 but the publication of the mysteries had consequences. previously only the invited guests were admitted to the wedding feast (matthew 22. they had been carefully chosen through training and trials. now all are invited, both good

TECHNICIANS GUIDE TO THE LEFT HAND PATH

nal environment, and that our external environment can alter us through a loop offeedback to us. it is a functional interaction that successful adepts understand and utilize all the time. it is understood that true adepts have the ability to practice magic in all the environments they find themselves within. however, for the purposes of this book, i will focus very specifically on the elements of the ritual chamber- considered as an area of extreme transformative energy. it is also the area of highest potential for future transformational experience. all great magic occurs over time, instant results cannot and should not be expected. what can and does occur instantly are brief moments of vision, intuition and apprehension of something important just outside the edge of consciousness. the r

rities. this work was a synthesis of ideas i found in numerous textbooks on psychology, biology and genetics. further insight was gleaned through the works of less mainstream scientists and theorists such as tesla, lakhovsky, reich and others. the question that originally motivated this exploration was what is responsible for successful gbm workings, i.e, personal transformative activities within the ritual chamber. this was prompted by the acceptance of most practitioners of both the black arts, and occultists in general, that the actual mechanism responsible for magic was largely unknowable in practical terms. this was something i called the ooga-booga factor. it was an unacceptable act of faith where method was not preceded by knowledge. i had the intuition and magical experience (plus

al, that the actual mechanism responsible for magic was largely unknowable in practical terms. this was something i called the ooga-booga factor. it was an unacceptable act of faith where method was not preceded by knowledge. i had the intuition and magical experience (plus the archives of the order of the trapezoid) to have a sophisticated understanding of the artifically created environments of the ritual chamber. it was through the ritual imagery and atmospheric conditioning found in ritual chambers that i wanted to explore aspects of my question regarding what makes magic work. i also felt that trapezoidal oriented ritual, particularly those employing a variety of angular motifs (and often complete atmospheric conditioning through the embedding of various waveform phenomena via electro

the basic ingredients of a functional left hand path ritual strategy. in practical terms, we can describe the purpose of ritualization- as related to the specific purposes outlined within this book- as the purposeful creation of a microproxemic environment that is designed to overcome resistance to the will of the ritualists. the overcoming of this resistance results in manifesting the purpose of the ritual, additionally overcoming resistance expands the perimeter of individual consciousness. the expansion of consciousness may become more important to the spiritual development of the indivdiual than the achievement of a ritual goal! resistance then, can be understood (in the above sense) as an external or internal element that extends outside the corporeal boundaries of our physical percep

spect of life. in everyday life, the suffering must be very great to effect the entire self, in the suffering of transformative being, very little has a very great impact in all things relative to the individual. given the above statement in regards to ritualization, it becomes a task of the adept to create a micro proxemic or personalized environment that extends the perimeters of consciousness. the ritual chamber, by cutting the individual off from the typical stimulations of everyday life, becomes a technical mechanism to aid in the creation of transformative events within the psyche. consider it something like this. there are moments within every individuals life that impact that person for their entire life. it could be a birth or death, it could be something that was read or saw that

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

s; and it will remain hoodwinked! pity the poor, foolish man who becomes a freemason! in the very first degree ritual, that of entered apprentice, a blindfold is put over his eyes, and a cable-tow is hung around his neck. symbolically, the dumb candidate is "hoodwinked" little does he know that his superiors intentionally set out to deceive the candidate and they contrive their deceit through all the ritual degrees up to and including the 33rd. 22 codex magica hidden until each mason seeks revelation and finds the truth for himself. there are no interpretations in the ritual; they have to be sought elsewhere."23 pike, echoing steinmetz, hall, perkins and all the other high-level masonic authorities, goes so far as to mock and disparage lower-level masons, especially those who have earned o

would have to be supreme dullards not to recognize the demonic forces that are invoked in the ceremonial working of the various ritual degrees. c.w. leadbetter, a 33rd degree mason and occultist who was allied with annie besant and her theosophical society in the 1920s, is just one of many masonic leaders who have acknowledged the participation of devil spirits. for example, leadbetter says that the ritual for the 30th degree brings forth an angel who is "a great blue deva of the first ray" in the 33rd degree, leadbetter relates, two "splendid fellow workers, spirits of gigantic size as compared to humanity and radiantly white in color are present."19 in fact, leadbetter said that the ritual for the 33rd degree actually links the sovereign grand inspector general of freemasonry with the "

is developer and author of an entire course on ancient masonry having to do with "the spiritual significance of masonic rituals, degrees, and symbols" zain points out that the name jahbuhlun is masonry's grand omnific word, the name of their omnipotent deity. he further shows the significance of the fact that the name jahbuhlun has nine letters and is made up of three syllables, jah, buh, lun. in the ritual for the royal arch degree, since there are three royal arch masons pronouncing the hidden hand of the men of jahbuhlun 55 name three times each, altogether, says zain, twenty-seven syllables are pronounced. this, he explains, represents "the twenty-seven days it takes the moon to pass through the circle of zodiacal signs."3 interestingly, in the ritual drama, the three masons doing the

y call here the sign of the hidden hand of the men of jahbuhlun. according to duncan's the candidate presents this sign when he is approached by three sojourners from babylon. their objective: rebuild the temple of solomon in jerusalem and eventually establish a world empire of the jews. 58 codex magica in his teaching course on ancient masonry, c.c. zain of the brotherhood of light explains that the ritual for this degree requires a keen understanding of astrology. but, its performance is said to be derived from a passage in the scriptures "the sign is made" writes zain "by thrusting the hand into the bosom and again drawing it out."9 the official masonic explanation for this sign a myth intended to divert the profane from the truth is that it refers to the fourth chapter of exodus in the

france, spoke at schuller's church. nine a show of hands illuminists employ the grand hailing sign and the sign of admiration or astonishment it all depends on what is is. president bill clinton, in answer to a question by the special prosecutor a rose by any other name is still a rose -old proverb in richardson's monitor of freemasonry, an authoritative reference sourcebook, we are told that in the ritual for the masonic degree of most excellent master of the royal arch mason, all present are required to give a "sign of admiration or astonishment" it is explained that this sign is similar to that gesture expressed by the illustrious queen of sheba on her first viewing the fabulous edifice of solomon's temple.1 in duncan's masonic monitor and guide the group present for that same degree c

THE BOOK OF PLEASURE

psychology of ecstasy by non-resistance. 6: sex-less. 26 7: they being dual have analogy to certain early sex principles in nature. they are carried further in the sacred alphabet, being too abstruse to explain by orthodox words and grammar. 8: the ego. 9: the belief ever striving for denial- fulness by multiplication, is kept free by retention in this. 10 "he, the ego, now becomes the "absolute" the ritual and doctrine lying on your back lazily, the body expressing the condition of yawning, suspiring while conceiving by smiling, that is the idea of the posture. forgetting time with those things which were essential- reflecting their meaninglessness, the moment is beyond time and its virtue has happened. standing on tip-toe, with the arms rigid, bound behind by the hands, clasped and stran

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ld. the singer, song writer, kate bush, on her album the red shoes, has within the lyrics of the song lily, incorporated the traditional words to summon the archangels from their watch towers gabriel before me raphael behind me michael on my right urial on my left side lily by kate bush in the craft, part of the invocation of the spirit monon also calls upon the power of these guardians to aid in the ritual working. the elements in magick are not the same elements that you find in chemistry class, or your back yard, although they are symbolic of each other. it is this symbolic relationship that we employ in the art of magick. the qualities of the physical reflect the power of the occult. as above, so below! earth is the foundation element. it is solid, dependable and stable. in magick its

agick theory( theurgy, is the mystical, and spiritual use of magick. in the craft, the four witches, gather on the beach to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge and conversation of your holy guardian angel. theurgy thaumaturgy is the form of magick, most commonly portrayed in movies and on television. it is that body of works which deal with the achievement of physical or social goals. in the craft, we saw examples of this in the healing spell, the love spell, the revenge spell, and t

most power. what follows is a sample ritual designed to be a guide for your use. after you have gathered the equipment you will need, and cleaned, or cleared the area you will be using, you need to prepare yourself. this most often is done by taking a ritual bath, donning your robe, or ritual clothing, and spending some quiet time in meditation. this will allow you to be calm, and centered before the ritual begins. cense the area with incense. many people use sage. sage should not be used if anyone who will be at the ritual is pregnant. frankincense, can also be used, or you can sprinkle the area with a mixture of blessed salt-water. casting the circle, is done by tracing a circle in the air, above the ground with the athame (or wand, while walking deosil (clockwise) around the area. as yo

south say, hail to the guardians of the watchtowers of the south. powers of fire and feeling. hear us(me! facing west say, hail to the guardians of the watchtowers of the west. powers of water and intuition. hear us(me! facing north say, hail to the guardians of the watchtowers of the north. powers of mother and earth. hear us(me! looking skyward say, aid us(me) in our magical workings reason for the ritual. invoking pentagrams banishing pentagrams element- compass point relationship air- east: fire- south: water- west: earth- north page 18 grimoire of eclectic magick the art of magick rituals continued invoke the lord& lady. this is done by naming the deity then glorifying one or more of their attributes. examples: cernunnos, great horned one, brother of all creatures wild, and free, we(i

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

n 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 holy food and drink and enacting the ritual drama. 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 33 the eleusinian rites were held at a fixed time in the early fall after the seeds had been entrusted to the fields, and were conducted by a hereditary priesthood called the eumolpedie. the eleusinian drama reenacted the myth of the rape, abduction, and marriage of kore

fleeting shadows, the spirits of the dead slowly migrated to the land of the grandparents, gaining strength for their journey from the 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 37 energy received from their living relatives, who performed a long and demanding rite known as the shadow or ghost ceremony. the time needed to complete the ritual successfully could amount to as long as two years, during which period the immediate family and close relatives endured great privation to ensure the safe passage of the departed spirit. these extensive rites were conducted in special ghost lodges, and it was here that the body of the deceased was kept prior to burial and where the ceremonies on the part of the deceased were held long a

difficulty sleeping. when it was determined that there was no medical reason to account for such problems, it occurred to him that some evil spirit might be trying to disturb her during the night. with the nun s consent, d souza arranged for a priest to perform an exorcism as a precautionary measure. mother theresa participated with the priest in a prayer for protection and slept peacefully after the ritual had been completed. not wishing to tarnish mother teresa s sanctity, immediately after he had made the disclosure of her exorcism, d souza insisted that she had not been satanically possessed, and he was firm in his assertion that the exorcism should in no way affect her candidacy for sainthood. sources: archbishop: mother theresa underwent exorcism. http//www.cnn.com/2001/world/asiapcf

ayer, the du a, which permits spontaneous expressions of supplication, petition, and intercession. the du a may also be allowed after the uttering of the formal salat. while many religions suggest that their supplicants fold their hands, bow their head, close their eyes, and so forth, the followers of islam have many exact procedures that must be observed in their prayers. before prayer, there is the ritual purification (tahara, which at the very least requires washing the face and the hands to the elbows, rubbing the head with water, and bathing the feet to the ankles. in addition, the mouth, nose, and teeth must receive a thorough cleansing. if water should be unavailable to someone on a journey or away from home, clean earth or sand may be substituted in an abbreviated ritual exercise o

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 religious phenomena 227 believing in the power of prayer, a group of muslims pray for rain in kabul, afghanistan (ap/ wide world photos) a true believer of islam must say his prayers (salla) five times a day dawn, noon, afternoon, sunset, and nighttime. prayer rugs (saijada) are carried by many muslims, but they are not an essential aspect of the ritual. it is essential to properly cover the body: males, at least from the navel to the knees; females, the entire body except for face, hands, and feet. it is also of utmost importance that wherever they may be, they face the qiblah, the precise direction of mecca. and while it is always preferable to perform the salat in the company of others, it is permissible under certain conditions to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

urandero made extensive preparations long before the all-night ritual began. for five days before and five after, he did not allow himself the company of a woman. he explained his actions to the wassons by saying he feared he would go mad if he consorted with any female. he drank no alcohol for the same period and fasted for 24 hours before the ceremony began. the wassons first became involved in the ritual at nine o clock in the evening when the witch doctor 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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

bles them to transform themselves into leopards. the members of the cult kill on the slightest pretext. perhaps one of the members became ill or his crops failed. such misfortunes as these would be sufficient to 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

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 conversation with his holy guardian angel. in the black arts (1968) richard cavendish comments on the liber samekh: gto know the angel and have intercourse with the demon. means to summon up and liberate the forces of the magician fs unconscious. the performance of the ritual is accompanied by cthe mounting

of witchcraft-related violence, including 577 murders, were recorded in the northern corner of south africa. in june 2001, the london sunday times reported that the president of zimbabwe, robert mugabe, feared that he and his government had become the victims of black magic directed at them by powerful sangomas (witchdoctors. in august 2001, a teenaged girl in nigeria confessed to taking part in the ritual killing of 48 people after being initiated into a secret witchcraft cult. three men were arrested by police in that african nation after they were found in possession of a human skull that they were using in black magick rituals. the washington post reported on november 28, 2001, that black magic murders in the state of maranhao in northeastern brazil had claimed the lives of at least 2

itten at each point: gagial h at the eastern, gtzabaoth h at the southern, gjhvh h at the western, and gadhby h at the northern. between each of these points a pentacle, or five-pointed star, was drawn. the magician placed his brazier of lighted charcoal at the eastern point, in the smallest circle. then his altar, its center plumb with the center of the brazier, was equipped. upon the altar were the ritual tools, including salt water, incense, candles, and herbs appropriate to his specific undertaking. lighted candles would also be placed around the outside circle. each tool was carefully consecrated and wrapped in white linen. in the circle with him, the magician would have prepared the proper talismans. inscribed also within the circle were the seals of the spirits to be evoked. next, a

in ceremonial magic to dispel curses. the skull-candle was to be burned at midnight and a proclamation, which had been formally written on paper, was to be read above the flame, demanding the removal of any curse that had been set against the magician. the candle was to be anointed with oil and was to be burned precisely at midnight. it was believed that power and success might be gained through the ritual burning of a candle with oil and setting before it an incense offering of sandalwood or myrrh. the candle was lighted, and the magician concentrated on a mental image of the goal that he or she most wished to attain. if a magi felt that he had become the unwelcome recipient of a candle spell, he believed that he might reverse its effect through an ancient medieval candle burning ceremon

THE GOD OF THE WITCHES

d, are alike in bothegypt and scotland. no-one would hesitate to say that the egyptian lady was engaged in the worship of hergod, who was symbolised to her in the figure of a goat, yet most people of the present day are horrified tothink that less than three centuries ago a similar worship of a "heathen" god was still practised in the british the god of the witcheschapter i. the horned god12isles.the ritual masking of the incarnate god or his priest is found in many places after the palaeolithic period.beside the dancing god there are the little masked and horned figures. i have already called attention to thesein their geographical and chronological order, but it is important to note that figures of maskers and the masksthemselves still survive. on the so-called hunting palette of predyna

itch is a person that hath conference with the devil to take counsel or to do some act."2424lord coke.in all organised religions, even those of the lower culture, there is a priesthood, and the more organised thereligion the more systematised does the priesthood become. early priesthoods appear to have been largelycomposed of women; as the religion changed, men gradually took over the practice of the ritual. this is clearin egypt, where the early inscriptions mention many priesthoods of women; in the later inscriptions womenare only singers in the temple. but when a religion is decaying and a new one taking its place the womenoften remain faithful and carry on the old rites, being then obliged to act as priestesses.these changes are seen in the cult of the horned god. in the palaeolithic p

is abundantly proved bythe evidence in the trials, and the priesthood can be recognised in the covens. the word coven was used bothin 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 sc

ater in the seventeenth century the reports become more highly the god of the witcheschapter iii. the priesthood34coloured, until in 1662, isobel gowdie[66] told the court that "we take windle-straws or beanstalks and putthem between our feet and say thrice 'horse and hattock, horse and go! horse and pellatis, ho, ho' andimmediately we fly away wherever we would."one of the earliest references to the ritual riding of witches is in the decree attributed to the council ofancyra in the ninth century.[67] the decree does not mention that the witches flew through the air, but itstates definitely that they rode on animals "certain wicked women, reverting to satan, and seduced by theillusion and phantoms of demons, believe and profess that they ride at night with diana on certain beasts,with an i

vine victim is commented on not onlyin the case of becket but in the cases of rufus and joan of arc. the body of rufus dripped blood all the wayto winchester, though bleeding normally ceases soon after death. joan's heart was found unconsumed andfull of blood when the ashes were gathered up to be thrown into the river. in all three cases the miraculouselement in the body after death is emphasised.the ritual beating of the king after the death of his substitute was transformed by the church into penance forthe murder. here the ritual flagellation was, as is always the case, severe enough to draw blood, so though theking was not killed his blood was shed.as with rufus, the death of becket was known in many places on the same day on which it occurred orwithin a few hours of the event. at arge

THE GOLDEN ESSENCE

er and eternal reality that sanctified and transformed the participants. through them, their entire world, their lives, and time itself, was regenerated. as we will see, the housle rite is our craft s way of doing this very thing, for us, right here and now. the housle, when properly performed, and when properly understood and recognized with clear awareness, is nothing more and nothing less than the ritual vehicle that completes the loop of the entire cosmos as expressed in ancient mythology, and regenerates the participant, their mind and body, and through them, their entire world. it is the regeneration of time that was the center of ancient faith and mysteries. another important key is found in the word recognition. many people use this word without being aware of its true meaning. re

up and return triumphantly to redeem and regenerate all. in this manner, the divine feminine acts as the assurance of the survival of the child, just as, in earlier times, only women could assure the survival of any child. the housle, mystery in substance now that i have laid down the necessary notes for a deeper understanding of the housle, we can begin the heart of our discussion. the housle is the ritual or sacrament that embodies all of the ideas and mythology that i have spoken of so far. in doing so, it is also the symbolic (and more timelessly speaking) the actual culmination of the universal pattern. the reason why this is so is deceptively simple- because in the housle, the mythology, and all its symbols and metaphors, and the essence of the beings behind them, becomes transferred

to wander from life to death to life again, without your consent, for now, you can consciously see where you are going, and, ironically, fate allows for more room to move, once you realize that you never really moved at all. a mystery enacted and absorbed and now, for some final crucial words about the housle, and how it aids in this process we have been discussing. why a housle, at all? how does the ritual act of eating and drinking, even if the contents of the meal are harmonically linked to all these beings and forces, help us to achieve the realization of these mythological realities within ourselves? simply put, the housle brings in an added level of reinforcement for the mind and understanding. the housle removes the confusion of just trying to meditate on all this and gives us somet

THE KEY TO THE MYSTERIES

a remarkably innocent and convinced sorcerer, a sorcerer who had seen satan under the name of adonai, satan dressed like a respectable citizen, and astaroth in his true diabolical form! what a supreme find for a museum! what a treasure for an archaeologist "my friend" said he to his new disciple "i am going to help you to find what you say you have lost. take my book, observe the prescriptions of the ritual, and come again to see me in a week" a week later he returned, but this time the workman declared that he had invented a life-saving machine of the greatest importance for the navy. the machine is perfectly 158 put together; it only lacks one thing- it will not work: there is a hidden defect in the machinery. what was that defect? the evil spirit alone could tell him. it is then absolut

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

practice. the danger of goetic sorcery lies in that such antinomian work with angelic (meaning the higher facilities of man) and demonic (representing carnal, earth based and shadowed) spirits opens a doorway in the self that which will either empower the individual or destroy him or her completely. magick is a blessing and a curse depending on the individual and should be approached cautiously. the ritual of the holy guardian angel azal ucel and the invocation of the adversary are solitary rites to bring the sorcerer in communication with his or her holy guardian angel, the congressus cum daemone, the intercourse with the daemon. this rite was designed from aleister crowley s bornless one, it is essentially a slightly different language with respect to the older rite. these rituals are t

th) 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 sigils and toadwitch sigils by elda isela ford, the toad rite presents an independent record of 12 the toad rite on the antinomian way of the left hand path and luciferian witchcraft. yatuk dinoih persian sorcery of the adversary- second edition- new version, cont

orm 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, that the forces of darkness embody through the practitioner and allows the isolated self-deification of the sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard

so a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. 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 wi

THE MAGICIAN S KABBALAH

be deduced from this current attribution that "understanding" is a transcendent form of consciousness (the sun of tiphareth arising from the sea of binah as the golden dawn image depicts it) preceding the final synthesis in chockmah of the magician before god. this is resumed under the symbolism 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 wel

versal will, the will of god, the state of unity where it is "thus so. the taoist "action by non-action, and the way of the siddhis. the tree of crowns in ritual, the kether of each sephiroth can be represented by the headdress worn by the participant. i offer here a list of those i have allocated, but it is by no means exhaustive, and would obviously also be dependent on the symbology adopted by the ritual participant: kether: a circlet of gold, or ritual crown. the parsley crown of the nemean games, sacred to zeus. chockmah: the twin feathers, or crown of thoth. binah: the crimson cap of concealment. chesed: the cardinals hat, or emperors crown. the pine crown of the isthmian games, sacred to poseidon. geburah: the war helm, or martial crown. the judges wig. tiphareth: the solar crown, c

practice by influencing the ka and the ba in the ab. this representation is a mirror image, she said, of the ka reaching up to provide a resting-place for the ba, symbolised by the hawk. this latter is an emanation of the hammemmit, and signified the sacrifice of the lower self to the higher self. in ritual, she explained the process of magic in terms of the above as follows (a) the symbolism of the ritual is fully recognised (b) the imagination is extended to encompass this symbolism (c) the will is concentrated firmly and repeatedly (d) the ka (ego) is thus put into tension, and acts on its counterpart in the heart (ab, which is the vessel of conscious desire (e) this in turn reacts on the hati (unconscious executant (f) the whole psyche thus in a state of theurgic excitation, the ba (d

presented to you in dreams, or sets of letters which then turn out to have significance in your own personal dictionary. chapter nineteen; the rituals of the sapphire temple the following rituals have been composed to demonstrate the application of kabbalistic methods in the production of magical ceremonies. each ritual is based around the letters that compose the title of the sephiroth to which the ritual is allocated. in addition, the letters of the implements and furnishing of the ritual have been analysed to provide further expansion of their functions. such analysis 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

altar, lamp, triangle, pentagram and hexagram all commence with the letter mem, symbolic through the image of the hanged man of initiation and the fastening to the "on-high, which is a state of being rather than a place or plane. the triangle and the hexagram (two triangles) both contain two occurrences of the letter shin, which in itself is symbolic of fire, represented by a triangle. 1. kether; the ritual of the altar and the lamp altar; mzbth; the altar is the foundation of initiation, the link to on-high. offerings are made and intuition received here. the magician arranges the four elements and makes manifest his magic. lamp; mnvrh; the light of on-high, transforming the dark, bringing grace and enlightenment. the light of the lamp is the window through which we see. the lamp pertains

THE MARTINIST OPERATIVE GENERAL RITUAL

ilable. the length of the alb should extend to approximately four fingers from the floor. sandals made from raffia should be worn in summer while woollen socks with an interior insulating sole made of cork or rubber, in winter. the head must be left uncovered and all metallic objects like rings, watches, keys, etc, removed prior to the operation (no gloves should be worn. an operator who performs the ritual in his ordinary clothing should know that he deprives himself of an important portion of his efficacy on the immediate 'planes, and that he is exposing himself to the penetration of certain psychic currents which can take away from him a part of his own spiritual powers. the operator clothed in an alb or not, will wear a bandolier or a collar proper to his/her degree but without the usu

tional cloth with its pantacle properly oriented. the censer will be placed on the altar to the right of the pantacle ie: to the left of the operator, and the poniard, pointing towards the orient, to the right of the operator ie: on the left side of the pantacle; in the centre of the pentacle- the central luminary. the 'ordinary' candle will be placed to the right of the operator, and before him- the ritual. 7. the posture: the operator works standing erect. during his orisons he should keep, if he can, his hands open and slightly cupped facing the sky with his elbows pressed against the body. he will read from the ritual placed in front of him. he may hold the ritual in his right hand and the candlestick with the ordinary candle in his left hand, if the space is restricted. 8. the luminar

ped facing the sky with his elbows pressed against the body. he will read from the ritual placed in front of him. he may hold the ritual in his right hand and the candlestick with the ordinary candle in his left hand, if the space is restricted. 8. the luminary: all profane light, particularly electric lamps, must be extinguished beforehand. there must be no more than the two luminaries as set in the ritual: the 'central' and the 'ordinary, as there is an occult law which stipulates that a third 'light' is brought about whenever two lights are already present. 9. generalities: the operator should keep his alb and cordelier in an absolute state of cleanliness and they must not be kept with any dirty linen except for washing. all ritualistic accessories should be kept under lock and key, out

day following the full moon of the vernal equinoxes) the hour has been set: from 11 p.m. until midnight, standard time. this time has been chosen because the traffic and outside noise level starts then to subside. local time should be taken into account as it is often advanced from the standard time. in such cases the time for the operation should be properly compensated. 11. the sacramentary and the ritual: the orisons and prayers of consecration are traditional formulae at least many centuries old and as such they are in principle, strongly imbued with virtue by their long usage. the ritual has been deliberately simplified, but it draws, nevertheless, inspiration from a fundamentally traditional basis and is of a definite efficiency. 12. the tau's+ traced during the orisons: the sign+ or

THE MIDDLE PILLAR

d to express the higher self in ths slight ritual the second pronoun "thou" the other words employed are names of sephroth on the tree of life. geelurah or "power" is that center numbered five on the diagram. gedulah or "mercy" is the fourth.3 these two are the centers represented by the two lodge room pillars, the two opposites encountered in everyday life. it is of these two centers that speaks the ritual in junction already quoted about unbalanced severity being cruelty and oppression. malkuth is the tenth sephirah. it is translated by the word "kingdom" inasmuch as the ancients considered that man's nature was a kingdom of inconceivable extent, a kingdom of vast and wide complexity, one having over it a divinely ordained ruler, the yechidah. the last phrase of the ritual is of little s

f power and inspiration from the underlying levels of the unconscious to the superficial awareness of man. in this way a very real purification takes place, enabling the influence of the higher genius to penetrate the refined and porous brain to diffuse throughout the personality a more profound insight, and a keener zest and appreciation of life, and it bestows a greater ability to cope with it. the ritual itself is not a simple movement, but is composed of several phrases. the first is that of the qabalistic cross already explained. the second consists of the tracing of a limiting circle, marked at each of the four angles or cardinal quarters by a pentagram. thrd, the invocation of the archangelic guardians. fourth, the repetition of the opening gesture. having expanded consciousness, an

perceive by the mind's eye, with the eyes closed, the pentagrams flaming quite vividly in front of him. naturally ths requires much practice. and save for him begin whose faculty of visualization is here already very well developed, it is, unfortunately, a faculty not easily figure 3: come by. only exertion contin- lesser banishing pentagram. ual practice will develop ths. thus the first stage of the ritual is the visualization of the pentagram while actually tracing it with finger or dagger. when the commencing point of each pentagram has been returned to, let the student pause, and, imagining a central point in that figure, bring up h s arm to that center, stabbing or charging it energetically with outstretched dagger. it is at this juncture that the divine name should be vibrated, slowl

ut through the center to the end of that particular cardinal quarter. tlus procedure is to be followed in each quarter, the only variation being the different name employed. it will be noted that each of these names is comprised of four letters each.24 in the mystical system of the ancients e;ch was attributed to one of the four elements or the four modes of activity comprising our make-up,*5 and the ritual has direct effect upon these. it would take too long and serve no good purpose to dilate upon the reason why these names were supposed to be effectual, and why certain names were associated with certain quarters and not to others.26 suffice here to say that the tradition has found them effectual for the purpose under consideration, and the experimental work of modem students has confirm

ch material in the tree of life and my rosicrucian adventure, as well as in the golden dawn. the last pentagram having been traced in the north, the student returns, still holding arm with dagger outstretched, to the east where he started from.27 with h s arms extended to form a cross, and being aware about him of the four pentagrams vitalized by the vibration, he now commences a further phase of the ritual. here is demanded of him the visualization of the vast archangelic figures standing behind each pentagram, as though the latter were a sort of flaming shield supported by those magical or telesmatic images.28 some word or two needs to be expressed about archangels and angels. most readers, unfamiliar with the nomenclature and general tenets of the magical phlosophy, may feel inclined to

THE NECRONOMICON SIMON VERSION

dst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate the gate of nanna, called sin: this is the second gate, of nebo: this is the third gate, of inanna called ishtar: this is the fourth gate, of shammash, called uddu: this is the fifth gate, of nergal: this is the sixth gate, of lord marduk: this is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time, thou mayest not eat meat for the space of seven days preceding the last day of the moon, and for the space of three days preceding the last dat of the moon thou mayest not eat anything whatsoever, save to drink sweet water. on the last three days, thou must invoke

thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to the limit of the ladder of lights, thou wilt have knowledge and power over the spheres, and wilt be able to summon them thereby in times of need. this will not give thee power over the absu, however, this power being obtained differently by the ritual of descent. this ritual thou wilt undertake in the fifteenth day after the thirteenth of the month when thou hast summoned the gate of marduk to open. for marduk slew the fiends, and inanna, the goddess of the fifteen, conquered the netherworld, where some of theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the

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

. iii, p. 221. gto know, to dare, to will, to keep silent, are the four words of the magus, inscribed upon the four symbolic forms of the sphinx. gto command the elements, we must have overcome their hurricanes, their lightnings, their abysses, their tempests. gin order to dare we must know; in order to will we must dare; we must will to possess empire, and to reign we must be silent. h .e. levi, the ritual of transcendent magic, pp. 30, 190. call hhomo sapiens h him who thinks; talkers and doers. missing links *gargoyles, vol. iii, p. 94. in his essay heleusis, h crowley suggests that the world fs history may roughly be divided into a continuous succession of periods, each embracing three distinct cycles. of renaissance, decadence, and slime. in the first the adepts rise as artists, philo

THE WITCH CULT OF ZOS VEL THANATOS

cribed 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 the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, wh

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 within the aethyr to formulate thei

THE SECRET RITUALS OF THE OTO

ocuments%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (3 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. exclusively with ceremonial magic and bearing little resemblance to the rose-croix grade that is now the 18 of the orthodox ancient and accepted rite of freemasonry. owing to the researches of rene le forestier8 we know a great deal about the nature of the ritual magic practised by de pasqually and his disciples. the most important ceremonies took place during the first quarter of the moon and were accompanied by the use of an incense compounded of storax, olibanum, saffron, poppy seeds, agaric spores, cinnamon, nutmeg and mastic; at least two, and probably more, of these substances are possessed of hallucinogenic properties, so it is not surpri

e//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note25.html [12/28/2001 2:02:18 pm] the secret rituals of the o.t.o. part two the rituals themselves* minerval (0) prefatory note the sign, grip, penal sign, etc, of this degree seem to vary widely amongst those occult lodges which claim an o.t.o. ancestry.27 accordingly they have not been inserted into the body of the ritual; in any case they are no more than the usual claptrap of secret societies quite the least important parts of the ritual. minerval ritual a conical tent, within which is seated saladin, in oriental costume. before him is an altar, a well covered with a coping-stone, on which are (1) the book of the law (ccxx (2) a sword (3) a platter (disk) of bread and salt. on his right hand is a seat

ret%20rituals%20of%20the%20o.t.o/p2c1.html (6 of 6 [12/28/2001 2:02:26 pm] the secret rituals of the o.t.o. part two the rituals themselves* first degree29 prefatory note once again there is a variation in the nature of the signs, grips, etc, used at the present time. nevertheless, details survive of those used in the o.t.o. in its early years and these have therefore been included in the text of the ritual. first degree first point (illustration) the oasis is a space, preferably circular. in the west is a well, with a coping-stone; that is, a cubical altar with a removable top. it is made so as to hold water; and on this water floats an ark, preferably proportioned as is given in the canon, containing a dagger, a disk, and the book of the law. in the east is an altar, cylindrical, where b

20rituals%20of%20the%20o.t.o/note32.html [12/28/2001 2:03:23 pm] the secret rituals of the o.t.o. part two the rituals themselves* lodge of perfection and fourth degree35 (holy royal arch of enoch) prefatory note the symbolism of this degree is based on that of the holy royal arch degree of orthodox freemasonry. this is itself based on the old testament (haggai ii v. 1-9. the officers who operate the ritual (h, j. and z) are, then, haggai, joshua and zerrubbabel. the altar of this rite is a modified form of that of the holy royal arch, and without some description of it both the opening of the lodge of perfection and its mystical lecture are incomprehensible. the altar is in the form of a double cube (its top about sixteen inches square) and on it inscribed the double triangle of the seal

ary of the gnosis this day of sol. an x 6 in^ 26 40' 49" 9 in& 5 4' 24 (noon sept. 20 1914 e.v) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c4.html (5 of 5 [12/28/2001 2:05:49 pm] the secret rituals of the o.t.o. appendix a note on sources these rituals and instructional documents have been compiled from a number of mss and typescripts in private ownership. the ritual of the sixth degree is full of abbreviations and the conjectural restorations indicated by the enclosure in brackets (see pp. 158-66 i.e. from reception: first point to the end of the 6th degree ritual. ed) are taken from a typescript formerly in the ownership of mr. g. h. brooke the well-known private collector; they are not the work of mr. brooke himself and seem to have been derived

TYSON DONALD NEW MILLENNIUM MAGIC

ries from readers over the years have been expanded and clarified. readers of the present edition will find it much easier to understand and simpler to use. the differences between the new millennium magic system and the system of the golden dawn, which forms the basis for most of the magical currents in the modern west, have been explicitly stated to avoid any confusion between the two. wherever the ritual techniques of the new magic differ from the magic of the golden dawn, an attempt was made to explain and justify these differences. it is assumed that most readers will already have some background in magic, or at least will be eager to broaden their understanding of ritual techniques. this work should prove most useful when it is studied in conjunction with more conservative books on m

ociety exerted an enormous influence on occult practices and beliefs during the 20th century, and their influence continues unabated into the new millennium. most prominent among them were aleister crowley, dion for- tune and arthur edward waite. each of these three not only founded new occult orders, but wrote innumerable teaching texts on golden dawn magic. their writ- ings formed the basis for the ritual techniques and many of the occult beliefs cur- rent in the pagan religion of wicca, or witchcraft, as well as those used by most practitioners of ceremonial magic and enochian magic. there is no attempt made here to discredit the magic of the golden dawn, which has exerted such a powerful influence on the modern west. new millenni- um magic is an attempt to understand the essential prin

tablished by a society. just as the human mind will limit an idea into a single symbol-its name-so that it can be manipulated, the magus uses the magic circle to limit his or her power in order to concentrate it and render it more effective. the circle defines and focuses the domain of will. however, when something is gained something else is lost. by taking supreme command of the area defined by the ritual circle, the magus voluntarily gives up a measure of control over the forces of the greater part of his or her personal universe. this explains the many dire warnings against breaking the circle during a rit- ual working. having for a time abdicated power outside the ring, the magus is defenseless against the many forces of evil that gather there, attracted by his or her ritual display a

cluded. little wonder they gather outside the border of the ring and wait their chance to make mischief. within the circle the magus temporarily upsets the natural balance of things. the circle becomes a magic sky palace, and he or she, the solar monarch around which everything revolves. in separating an area of space for a ritual working, the magus must exclude all potencies that are inimical to the ritual purpose. the interior of the circle is according- ly purified, or emptied, and made into a blank slate upon which the magus can write his or her will. techniques for purifying the circle will be presented later in this book. after the uncongenial forces are driven out, the magus must invite the favor- able forces directly involved in the working to come in. this is done by making a magi

metric figure. it should be understood that the physical circle is only a model upon which the magus may fix the real circle of the art, which is inscribed in the imagination. of itself a physical circle has almost no power. it must be charged by the magus by overlaying it with a mental circle that is always drawn from inside at the center point around the magus and anyone who may be assisting in the ritual working. the magus need not stand at the center, but his or her awareness must reside at the center point while the magic circle is drawn. the most effective magic circles are of human dimension. if they are drawn around a single individual, the radius should be the reach of the arm or the arm coupled with the staff or wand. in wiccan covens a rod is driven into the earth and a sash fro

TYSON DONALD SOUL FLIGHT

ished by the soul flights of shamans thousands of years ago can be experienced today. whether or not an individual claims that birthright depends on expectation, belief, and persistent practice. no one can prevent you from entering the astral world if you are determined to do so. how to use this book the first part of this book relates the history of astral travel through the ages, beginning with the ritual practices of the tribal shamans who were the forerunners of the priests, physicians, and magicians of later times, and proceeding up to the modern experiences of remote viewing and alien abduction, both of which are forms of soul flight. the second part is devoted to practical techniques with which to experience soul flight reliably and safely on a personal level. those impatient to get

vens. it is found in norse legends in the form of yggdrasill, the world ash, the roots of which run so deep not even the wise god of the shamans, odin, knows their endings. one of the many names of odin is yggr-he was named aft'er the shamanic tree. in the religion of voudoun, transplanted from africa to the new world by black slaves, it appears in the form of the central pillar (poteau-mitan) of the ritual space that holds up the roof, representing the starry heavem4 during his ecstasy, this tree or post becomes for the shaman the central channel of the universe that he is able to ascend or descend at will, with the aid of his familiar spirits. the ritual of ascent, performed before the watching members of his tribe, can be extended and elaborate. at each notch in the trunk of the tree, t

atching members of his tribe, can be extended and elaborate. at each notch in the trunk of the tree, the shaman chants his attainment. in the altaic ritual of ascent described in detail by mircea eliade, when the sha.man reaches the sixth notch in the tree, he salutes the moon. when he ascends to the seventh, he salutes the sun. having attained the "head" of the tree, he collapses to the floor of the ritual enclosure in a trance, and his soul leaves his body to soar through the heavenly regions he accessed in a symbolic way during his climb. descent to the underworld descent into the underworld of the dead was achieved by passing through an opening in the ground, reached by means of a soul flight across the astral plane. shamans descended to ihe underworld either to escort there the soul o

, and willing to proove her force, mooved her selfe from the ground by little and little, ti1 at last she flew quite away.lr notice that the metamorphosis from woman to owl was not effected solely by means of the ointment, but was triggered with the muttering of an incantation. this suggests that it took place in a ritual context, although apuleius does not bother to describe any other aspects of the ritual. elizabeth style, accused of witchcraft in somerset, england, in 1664, gave her version of the flying incantation to her inquisitors. after anointing her forehead and the insides of her wrists with a greenish, raw-smelling oil that was brought to her by a spirit, she spoke the words "thout, tout a tout, tout, throughout and about" and was carried away. to return to her house, she spoke

l them" 73. kardec, spirits' book, 240 (para. 512. 66 soul flight spirit mediums mediums became essential to spiritualism. it was discovered that not just anyone could elicit useful responses from the spirits, in spite of their eagerness to communicate, but only those with a gift of second sight. as the name implies, the medium acted as an intermediary between the spirits and the people attending the ritual of the seance, just as the shaman acted as an intermediary between the totemic spirits of the tribe and its members. like the shaman, the medium usually entered a kind of trance during which the spirits of the dead communicated through her using her voice to speak, or her hands to write. the overwhelming number of mediums were women, just as in centuries past a much greater number of wi

TYSON DONALD THE MAGICAL WORKBOOK

equired physical actions and gestures. much more important are the inner actions-visualization of astral forms, manipulation of energy centers and esoteric currents, vibration of words of power, transformation of the aura and the astral body. in those extremely rare instances where both the outer and inner actions of a ritual are described in precise and exhaustive detail, it is still not enough. the ritual will prove ineffective unless the practitioner has trained and strengthened his or her occult faculties. introduction xiii you can study the theory of how to ride a bicycle for months, and receive advice from hundreds of expert cyclists, but unless you actually practice on a bike to improve your balance, when you try to ride you are certain to fail. it is the same with ritual magic. you

you can study the theory of how to ride a bicycle for months, and receive advice from hundreds of expert cyclists, but unless you actually practice on a bike to improve your balance, when you try to ride you are certain to fail. it is the same with ritual magic. you must know in complete detail the physical actions needed for a ritual. you must also know how to visualize subtle forces involved in the ritual, and how to manipulate them both within your body and in the greater world. even this is not enough, however, unless you also have trained in ritual techniques and conditioned your mind and body through repeated practice in the skills that ritual magic requires. each exercise in this book is written out in exhaustive detail. both the external physical actions and the internal mental act

ificant is the command of the self attained by the magus. on the physical level, magic relies on tools such as the wand, the chalice, and the altar to divide space and energize objects. on the sensory level, it uses scents, colors, textures, and sounds to focus and direct the attention. on the emotional level, feelings such as enthusiasm, joy, devotion, love, and desire are employed as engines of the ritual purpose. on the mental level, creative visualization shapes and manipulates the substance of the imagination so that they appear to be materially present before the sight. on the spiritual level words and symbols of power constrain spiritual intelligences to fulfill the will of the magus as faithful servants. none of these aspects is less important than any other. they all work together

responsiveness and tactile feel. energy is projected along its length with the force of the will. the words of power that are written on its sides are sustained in the depths of the mind, where they act most effectively. emotional energy is heightened at the moment of projection, then allowed to fall completely quiescent to prevent a backlash. the magic is not in the wand, it is in the magician. the ritual is not worked in the external environment with physical objects, it is worked in the unity of the personal universe that embraces both inside and outside without division. most basic texts of western ritual magic focus on externals. they describe which physical tools should be used, how to dress, what to say, how to move, which symbols and sigils must be employed, the best color for a g

se, which zodiac sign or planet to invoke, and so on. there is nothing wrong with this approach, as far as it goes. this information is necessary for the practice of magic. however, it is not enough by itself. without the ability to focus and sustain the will, to channel the energy of the emotions, to visualize in a concrete way astral forms, to vibrate both inwardly and outwardly words of power, the ritual will fail. magic, like yoga, is a total mind-body experience that embraces both the self and the world. in yoga, it is difficult to forget the importance of the self because yoga is directed inwardly at controlling the thoughts and disciplining the flesh. in magic, which appears on superficial inspection to involve only external objects and symbols, it is much easier to fall into the er

TYSON DONALD THE POWER OF THE WORD

ave been purified by still other priests, and so on back to jesus himself. in magic, unless we are fortunate enough to be working in an ancient communal tradition, we must first purify ourselves and fill ourselves with light before we can purify and infuse our ritual instruments with light. this is done by calling upon higher spiritual beings to pass their purity and their light on to us, through the ritual of prayer. attaining self-purity is square one in magic. as i mentioned elsewhere, in modern magic "purity" signifies singleness of purpose and inner clarity, as opposed to conflict, confusion, imbalance, and doubt. the word carries no sexual connotation. purity is not virginity, nor it is sexual abstinence, although chastity has been found to aid in achieving a state of purity. it is a

leness of purpose and inner clarity, as opposed to conflict, confusion, imbalance, and doubt. the word carries no sexual connotation. purity is not virginity, nor it is sexual abstinence, although chastity has been found to aid in achieving a state of purity. it is a necessary condition to magical work and therefore it is vital that the term not be misunderstood. the following modified version of the ritual of the kabbalistic cross, which is used in golden dawn magic, relies on a prayer of purification found in the old testament that is extremely ancient and very powerful. it is an adaptation of psalm 51. the psalms have been used in ritual magic for thousands of years, particularly by kabbalists. the cross itself is based upon the structure of the tree of the sephiroth, which is symbolica

h of your shoulders. a topaz-yellow ray passes through the front of your chest between your joined palms and through your back between the bottoms of your shoulder blades. these rays are infinitely long and have no beginning or ending. after you have contemplated the three rays of the cross for several minutes in silence, clap your hands together four times in front of your heart to indicate that the ritual is fulfilled; or, if the cross is only the opening part of a more complicated ritual, proceed with the ritual. 108 tetragrammaton the words spoken while making the cross are translations of names of the sephiroth. the crown is kether. the kingdom is malkuth. both are located on the central pillar of the tree of the sephiroth. the power is geburah, which is more commonly translated "seve

nishes silver badly. pour the water into an open glass vessel such as a large crystal bowl. place it on a small table with a square top in the center of your ritual chamber, so that you can walk all around it. the table serves as your ritual altar. a bedside table is an excellent size and shape. if you do not have enough room to walk around this table, place it in the south. stand in the north of the ritual chamber facing south across the altar. perform the cleansing prayer and kabbalistic cross, exactly as described above, but instead of clapping your hands four times to close the ritual, rotate on your body axis in a clockwise direction to stand facing north away from the altar. walk once completely around the altar clockwise, at the same time projecting from your heart center a ribbon o

hic and physical energy into it. draw this fire out of empowering the rings 109 your heart center through your left hand, which should lie flat on your chest, and feel it flow up your left arm, across your shoulders, and out your right arm. take care to join the end of the circle with its beginning in the north. in the event that you are unable to walk completely around the table, which serves as the ritual altar, you can project the circle of fire mentally to surround the chamber by turning on your own axis clockwise with your right index finger extended as you stand before the altar, your left hand over your heart center. begin projecting the circle in the northern quarter, and be sure to join the end of the circle with its beginning. once these preliminary steps are concluded, you may g

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

he natural order. one of the great mysteries of satanism is how the inward force evolves through the medium of internal and external necessity. necessity presents a challenge, for example we were overlooked for a job promotion. the magical thinker would go buy a spell kit. he waves his wand and sprinkles gold lodestone sand and holds his mouth just right. he attributes his failure to "having done the ritual wrong" we work to change the promotion process. when we have changed the process, we not only have performed the magical act of getting the job we want, but also we have changed an aspect of the world to reflect our internal order. we have put part of ourselves in the minds of others- a functional part of ourselves has been placed in the world because we used the level the natural order

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

he movie? no, it wasn't an outside goal she fixated on. it was a touch from her future self. we are gods after all. don't look for omens- you only recognize them long afterwards. 3. personalize your magic. white magic insists on repetitions. you say this, do that, breathe this way. in black magic, we move toward our own godhood. this is a harder path. we actively use our own memories and moods in the ritual chamber. this is not to be confused with introspection or simple moments of religious ecstasy. we refine and use our moods deliberately. they are just as concrete as swords, bells, incense, etc. and much more powerful. but like tools, we pick up our moods and use them and put them away. since black magic requires a tremendous self awareness, it is not for psychotics or weak-willed indiv

UNLEASHING THE BEAST

ith great secrecy. this must not be given to just anyone. it must only be given to a devoted disciple. it will be death to any others. if liberation could be attained simply by having intercourse with a [female partner, then all living beings in the world would be liberated just by having intercourse with women.lxvi many forms of tantric practice do involve explicit forms of ritual transgression. the ritual consumption of meat and wine, and in some cases sexual intercourse in violation of class laws, can be employed as a means of awakening and harnessing the awesome power or shakti that flows through all things. yet at the same time, as brooks, sanjukta gupta and many others have argued, tantra is really by no means the subversive, anti-social force that many western readers imagine it to

ws, can be employed as a means of awakening and harnessing the awesome power or shakti that flows through all things. yet at the same time, as brooks, sanjukta gupta and many others have argued, tantra is really by no means the subversive, anti-social force that many western readers imagine it to be. on the contrary, it is in most cases a highly conservative tradition, which ultimately re-asserts the ritual authority and social status of male brahmins. social relations and sexual taboos are typically only violated in highly controlled ritual contexts and are generally re-asserted- indeed, reinforced- outside the boundaries of esoteric ritual "anti-caste statements should never be read outside their ritual context. returned to ordinary life, no high caste tantric would think of breaking soc

uthority and social status of male brahmins. social relations and sexual taboos are typically only violated in highly controlled ritual contexts and are generally re-asserted- indeed, reinforced- outside the boundaries of esoteric ritual "anti-caste statements should never be read outside their ritual context. returned to ordinary life, no high caste tantric would think of breaking social taboos..the ritual egalitarianism of tantrism in practice acted as a caste-confirming..force."lxvii since its first discovery by european orientalist scholars and christian missionaries in the 18th century, tantra has held a place of profound ambivalence in the western imagination. to most european scholars of the colonial era, tantra was identified as the very worst and most depraved aspect of the indian

a tantra have historically been quite conservative in orientation, tending to reinforce rather than subvert the existing social order. tantric ritual does often involve deliberate inversions and transgressions of normal social laws and sexual taboos; but these are closely guarded by ritual secrecy and generally tend, in the end, to re-assert the power of the elite, male, well-educated brahmins as the ritual experts who alone have the authority to overstep conventional social boundaries.cxv crowley, conversely, set out deliberately to overthrow, tear down and supplant the entire religious, social and moral world in which he was raised. from the revelation of his book of the law and continuing throughout his life, he set out to deconstruct an entire worldview and social order- what he regard

VOX SABBATUM

and the principles of responsibility for the responsible 8 to the masses. modern times have different measures of practice; however the luciferian must never sacrifice the deep values of the beauty of life and the search for intelligence and self-excellence. keep in mind, violence has always been the christian way when they cannot intellectually force their will upon others. thus rituals such as the ritual of the holy guardian angel, azal ucel or the ritual of the adversary are designed black magickal or high sorcery dealing 6 in islamic and sufic satanology, azazel or shaitan is considered the divine imagination. 7 by supporting such, you confirm every individual has a life given right to do their will as long as it does not adjure or step over another s. christians ignore and put themse

mianian principle of luciferian self-deification. it is a path of knowledge through clarity this clarity is discovered by those who are focused on moving past mystery, a 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 w

lity (copulation with demons) is an act of high sorcery, as it brings the consciousness of the wizard or witch to a level which exalts the self above the basic 15 the spirits of lilith az, whom first created and taught demons sexual congress. vox sabbatum the witches sabbat 14 psychological functions of modern society. demoniality is the union of the flesh with the daemon, in much the same way as the ritual of azal ucel brings one in communication with their angel. you may also create succubi and incubi to copulate with by dreams. this is done simply by creating a sigil or image which represents the form you desire. the more advanced sorcerer may invoke by some means of ritual a daemon or spirit intelligence. you visualize the sigil and then forming the body according to your carnal desire

in focusing on the purpose of the rite, with mantras and ravenous and barbarous chants uttered from the blackened robes you may be wearing, allow dance to guide you towards the daemon you seek to become, a flowing of fiery energy under the cloak of darkness. if wearing the caul, ecstasy will take you by a willed and controlled desire, focus upon your sigil and soon forget it in you consciousness. the ritual should end in passion and exhaustion. if attending a dreaming sabbat, these steps should be followed as well. keep a diary by your bedside for a clear record upon waking. it is possible in the infernal sabbat to visualize the osculum infame, the obscene kiss of the devil or man in black. if the rite is solitary, or before dreaming, you may visualize going before the sigil of desire, bei

ough you, your psyche and are manifested through your physical body. it is essential to begin a strong course of developing and exploring your consciousness, that by challenging, strengthening and developing your mind you start to become something godlike. the black man of the sabbat the sabbat rite is a constant widdershins movement in the realm of dream and twilight, however the pole or axis of the ritual is based around the sabbatic goat, called the black man or the devil of the infernal sabbat. this god form in flesh is always portrayed by the master or magister of the coven, a chosen individual who will wear robes and the mask of sathan. cain is considered a form of the black man in the sabbat as well, the book of cain presents an illustration of cain as the adversary and the sabbatic

WAITE ASPECTS OF MASONIC SYMBOLISM

ated already. perhaps it is by the necessity of things that it has recourse always to the lesser meaning, for it is this which is more readily understood. on the other hand, much must be credited to its subtlety, here and there, in the best sense of the term. there is something to be said for an allegory which he who runs may read, at least up to a certain point. but those who made the legend and the ritual could not have been unaware of that which the deeper side shows forth; they have left us also the opening and closing as of the great of all greatness- so it seems to me, my brethren- in things of ceremony and ritual. both are devoid of explanation, and it is for us to understand them as we can. for myself it is obvious that something distinct from the express motives of masonry has com

motives of masonry has come to us in this idea of raising. the instituted mysteries of all ages and countries were concerned in the figuration, by means of ritual and symbolism, of new birth, a new life, a mystic death and resurrection, as so many successive experiences through which the candidate passed on the way of his inward progress from earthly to spiritual life, or from darkness to light. the ritual or book of the dead is a case in point. it has been for a long period regarded by scholarship as intimating the after- death experiences or adventures of the soul in the halls of judgment, and so forth; but there are traces already of the genesis of a new view, chiefly in the writing of mr. w. flinders petrie, according to which some parts at least of this great text are really a rite o

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ted. we know from many passages in the texts that every god was believed to possess this magical power, which is called the "sa of life" or the "sa of the god.[fn#40] this sa could be transferred by a god or goddess to a human being, either by an embrace or through some offering which was eaten. thus temu transferred the magical power of his life to shu and tefnut by embracing them,[fn#41] and in the ritual of the divine cult[fn#42] the priest says, the two vessels of milk of temu are the "sa of my limbs" the man who possessed this sa could transfer it to his friend by embracing him and then "making passes" with his hands along his back. the sa could be received by a man from a god and then transmitted by him to a statue by taking it in his arms, and this ceremony was actually performed by

the divine cult[fn#42] the priest says, the two vessels of milk of temu are the "sa of my limbs" the man who possessed this sa could transfer it to his friend by embracing him and then "making passes" with his hands along his back. the sa could be received by a man from a god and then transmitted by him to a statue by taking it in his arms, and this ceremony was actually performed by the king in the ritual of the divine cult.[fn#43] the primary source of this sa was ra, who bestowed it without measure on the blessed dead,[fn#44] and caused them to live for ever thereby. these, facts make it tolerably certain that the magical power of khensu nefer-hetep was transferred to khensu pa-ari-sekher in one of two ways: either the statue of the latter was brought near to that of the former and it

WHO ARE THE DRACONIANS

in the vats in order to aid in preserving the fluid from rapid degeneration. these entities have been abducting humans for many centuries- these entities view earth as a big farm, and have been essentially raising and harvesting humans and apparently abduct humans to take them back to their home planet to raise there in a kind of human husbandry [or livestock] scenario. there are indications that the ritual of the eucharist is a reflection of earlier rituals where aliens were eating off the bodies of humans or feeding off their energies. the phrase "food of the gods" takes on new meaning when these factors are understood. the true "nectar of the gods" which the aliens involved seem to prize most is a substance that is taken from freshly killed humans. this substance is generated at the mom

oulder found that all of those questioned had been subjected to intercourse or molestation; 97% saw or took part in animal sacrifice; 97, forced to take part in sex with adults; 97% experienced torture; 94% were sodomised; 88% were forced to watch or take part in human sacrifice; 88% in cannibalism. also, as many of the victims have said, they themselves are drugged and programmed to take part in the ritual murder and torture of other children. this is videoed and played back to them when they are in a conscious state. they are so horrified at what they have done and so terrified of the consequences that they dare not speak to the authorities. other techniques to prevent exposure include abusing children while wearing a mickey mouse face or a devil's head. when little children say they wer

WICCA EIGHT SABBATS OF WITCHCRAFT

characters included a mysterious 'doctor' who had learned many secrets while 'travelling in foreign lands. the doctor reaches into his bag of tricks, plies some magical cure, and presto! the young king rises up hale and whole again, to the cheers of the crowd. as weston so sensibly points out, if the young king were actually killed, he couldn't very well rise up again, which is the whole point of the ritual drama! it is an enactment of the death and resurrection of the vegetation spirit. and what better time to perform it than at the end of the harvest season? in the rhythm of the year, harvest home marks a time of rest after hard work. the crops are gathered in, and winter is still a month and a half away! although the nights are getting cooler, the days are still warm, and there is somet

WICCA WITCHCRAFT TODAY

re 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 ritual. though the ritual of europe is now consonant with modern civilisation, the feeling which underlies both the primitive and the civilised is the same: gratitude to the creator and hope for the constance of his goodness. personal worship may take any form, but a group of persons worshipping together always devise some form of ritual, especially when the worship takes the form of a dance. the ritual dance, w

didates were stripped nearly or entirely naked; they held their meetings and initiations secretly and by night, as witches do. my books of reference give the official charges made against the templars as follows: 1. denial of christ and the defiling of the cross. 2. the adoration of an idol. 3. a perverted form of the mass. 4. ritual murders. 5. the wearing of a cord of heretical significance. 6. the ritual (or obscene) kiss. 7. alteration in the words of the mass and an unorthodox form of absolution. 8. treachery to other sections of the christian army in palestine. 9. immorality. with regard to no. 8, no body of men fought so bravely and so long in palestine, so this seems to be only a trumped-up charge. with regard to nos. 3 and 7, if this were true it must have been done by the templar

r circumstances this order was organised in a way that meant that secret doctrines could be taught safely at a time when free thought was strongly suppressed, i should imagine that most of the templar priests knew what the rites meant; why, for instance, the novices were stripped of all or nearly all clothing. the number three played a very important part in the lives of the knights. for example, the ritual kiss and the symbolic denial of the cross were said to occur three times in the ceremonies. there are many other cases of the use of the numbers three, five and eight that occur in templar usages which suggest that these numbers had a special meaning for them. the most curious of the charges against the templars, and one which seems to have some foundation, was that of trampling or spit

ent of a winged semi-nude figure, shod with the dionysiac boot, a ritual roll in her girdle and a rod in her hand. it is talate, the daughter of dionysus, the personification and executrix of the initiation '7. talate stays her gesture with her hand and lifts the rod whilst the maiden kneels bewildered and terrified with her face well-nigh hidden in the lap of a compassionate priestess, to endure the ritual flagellation which replaces and symbolises death. physically she does not die, but she passes symbolically through death and dies mystically as the stigmatists die crucified in christ '8. dead with zagreus, she is now born again with him; that is to say, she has become a bacchante and is no more a woman but a divine human being. we see her now nude and frenziedly dancing, aided by a pri

s were transported to the new world and many of those who went to haiti from 1512 onwards were of the finest african stock and perhaps carried with them a synthesis of the cults then existing in the congo. it is easy to show how close the parallels are between the voodoo they practised and mediaeval witchcraft. the mysteries of delphi and eleusis, or the roman cults, probably had the same origin. the ritual of the druids is said to copy that of osiris; odin himself is believed to be merely a frosty version of osiris. witchcraft almost everywhere had two main derivatives to which its other formative influences became attached; the fertility cults persisting from the indigenous inhabitants of any area, and the latter "magical" practices derived through direct or distorting channels from the

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ive me any other reason than that a witch must wear a necklace that is obvios,part six three green books reformed druids like stories and short pithy wisdom sayings. over the years, various arch-druids have collected good stories to share with their fellow grove members, especially during the meditative part of the order of worship. some consider the meditation to be the very heart and purpose of the ritual, so chose a selection carefully. if you can t find one, perhaps one of these may work for you. at carleton, the first green book (named after its cover, proved influential, but the 2nd and 3rd volumes seem much less so. the drynemtum press babababababababababababababab 224 table of contents 1966 introduction by frangquist 1976 introduction by shelton 1996 note by scharding green book vo

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

interminable.14 as the philosopher eric voegelin observed in his reflections on the historical evolution of ancient israelite cosmology and eschatology, when the revelation of the transcendent god has become the experiential center of order and symbolization, the transcendental implications of the compact symbols are set free; and correspondingly the volume of meaning in the symbols shrinks until the ritual renewal of order in time becomes a prefiguration of its ultimate restoration in eternity. 15 the entelechy of messianic teleology revolves around hope in the future and faith in the past, but the hub, as it were, that makes possible the spinning of the rim, is belief in an eternal present the moment always a semblance of the moment it will never have been in which the divine-human drama

ar based on the sanctification of the new moon (qiddush ha-hodesh, a ritual obligation often presented in rabbinic literature as an act that distinguishes the jews from all other nations, who determine their calendar on a solar basis.25 it is reasonable to conjecture, moreover, that the roots for the rabbinic fusion of historical and mythical layers of meaning lie in the view of time operative in the ritual conception of covenantal history proffered in the priestly and deuteronomistic codes embedded in the scriptural canon. if we are to speak of a linear conception of history in biblical sources, as many scholars have insisted, we cannot sever it from an equally present cyclical pattern that is related to the 58 chapter two narrative reinscription of the past in sacred text and commemorati

heir signs the supernal providence according to their manner in the land of israel.150 cordovero presents divine providence in the natural world, the overflow from the sefirotic pleroma, in strictly temporal terms. natural time, the change of times (shinnuy ha-zemannim) or the seasons of the year (tequfot ha-shanah, which come to pass according to the motion of the celestial lights, is related to the ritual behavior and time cycles (gilggulei zeman) of the jewish people, which follow the rotations of the emanations (galggallei ha-sefirot. for cordovero, echoing a sentiment broadly attested in previous kabbalistic treatises, time in its essential nature, that is, sacred as opposed to mundane time, is a unique property of jews, for their souls alone are rooted ontically in the sefirotic pler

circumcision of abraham, which is emblematic of the eschatological moment, is identified as the second circumcision (milah sheniyyah, an act performed from above to below, the arousal from above (itaruta di-le eila, in contrast to the first circumcision (milah ri shonah, the halakhic rite, which is performed from below to above, the arousal from below (itaruta di-letata. the latter is focused on the ritual act of circumcising the flesh, whereas the former is expressive of the circumcision of the heart, a spiritual state described as higher than torah. thus concerning this second circumcision, which is after the ingathering of the exiles and after the fulfillment of the entire torah, it is written, who among us can go up to the heavens [mi ya aleh lanu ha-shamaymah (deut 30:12, the first l

ovenant of circumcision: new perspectives on an ancient jewish rite, edited by elizabeth mark, 58 70. hanover: brandeis university press, 2003. constructions of the shekhinah in the messianic theosophy of abraham cardoso, with an annotated edition of derush ha-shekhinah. kabbalah: journal for the study of jewish mystical texts 3 (1998: 11 143. coronation of the sabbath bride: kabbalistic myth and the ritual of androgynisation. journal of jewish thought and philosophy 6 (1997: 301 344. the cut that binds: time, memory, and the ascetic impulse. in god s voice from the void: old and new studies in bratslav hasidism, edited by shaul magid, 103 154. albany: state university of new york press, 2002. divine suffering and the hermeneutics of reading: philosophical reflections on lurianic mythology

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

fine works of frater akhtya seker arimanius (michael ford, but hopefully enhance those writings, and hopefully make the grade workings a little easier to follow, some will find all the material overwhelming, so this work is meant to be a guide line and not something set in stone. the purpose of the workbook is as follows to be able to have rituals and a check list of suggested items to use during the ritual. so that the initiate does not have to search through all the books when ritual time approaches. for example say you are to do need a ritual from the booklet sabbatic sorcery but some of the items for the ritual might be in one of the other books or some other reference material. this workbook will not only give you the ritual and items needed (checklist, but will also give you page num

will be buried for one month. the solar vase for half a month. the goal is to visualize, along with the invocation of the holy guardian angel, azal'ucel, to create and materialize in your life you true will and show the benefits of this. this represents your desired direction of life, magicial ability and growth, ect. the 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 h

nimum two page essay (with or without artwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan invocation of the adversary by azyta seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may cons

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! task #3 samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minium of four page essay on lilith and samael, including the results and methods used in conjuction with the ritual of infernal union. the items needed for this ritual are in the instructions before the ritual on page 40. you can find this ritual on page 40, but before that study pages 36 through 39 on leviathan, samael and lilith. task #4 study of the 8 pointed luciferian star- chaos and baphomet. a detailed study in writing of the results in a minimum of 3 pages and how this primal gnosis relates t

mes a living circle of both darkness and light. the astral body and separation of the astral from the physical is essential in the emerging element of the nightside covenant of the luciferian. the most challenging and perhaps dangerous element of the path is the development of the astral body. to build, one must focus and meet the challenges, and the fulfillment of desires upon the dreaming path. the ritual of luciferian transference: let the magician approach the altar, decorated in the elements of seth and the illuminated archon whom fell from the sky. the pentagram facing downwards as the gift of gnosis be above the altar which is contained within the 8 pointed sabbatic star known as algol, the black mirror and sigil of chosen for the working at hand. prepare thyself in the oil of abram

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

orces. the second of these papers was on the thirty enochian aethyrs and their governors. a diary note of campbell's refers to this paper as the "12 gates" it is also mentioned in the golden dawn's practicus adeptus minor curriculum, as published by elic howe in his magicians of the golden dawn. in this curriculum, a candidate for the grade of practicus adeptus minor must master "the knowledge of the ritual of the 12 gates in shying and traveling in the spirit vision; answering to the diagram of the table of shewbread" the third paper was on the angels who reside in a subtle region called the bonorum["light" from the latin word bonus. other meanings are "good" or "virtuous" eds. a condensed version of the first and second of these papers, appeared in the equinox (vol. 1, no. 7) in an artic

ut since the order uses the seal for wore direct ritual purposes, it could be colored in the sphere of yesod in the queen scale, with some of the characters in the complementary color. since levanel is the planetary angel situated in the center of the seal, and its controlling point, the whole seal colored in the purple of yesod does produce some startling effects in the ceremony. introduction to the ritual of opening the seal dei aerneth campbell's notes on this were very sketchy. they read as follows "garstin insisted that one stand in the east facing the west while invoking each name from the seal along with the various sigils from the seal and also use the hexagram ritual but a peculiar design where it can be done in one movement without breaking it up from a design i have found in the

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

varying squares there was no order to work form. newer lectures were drawn up, where one worked through a series of progressive stages which extended not only to the tablets but to the z-2 rituals as well. regardie's addendum to the concourse of forces was also adopted with the author's blessing, as part of the 5=6 course (part one of the addendum is analogous to mathers' paper "the knowledge of the ritual of the twelve gates in slaying and travelling in the spirit vision; answering to the diagram of the table of the shewbread" which was part of the old g.d. practicus adeptus minor curriculum. i frankly doubt if mathers could have done a better job of it than regardie. in fact, another three parts were drafted up which included practical uses of the angels of the bonorum and the shewstone

in the old order, the temple officers were to hold low outer order grades, but with the discoveries of those adepti of whare ra (whose temple officers were almost always inner order, it's quite clear that all the officers on the temple floor should be inner order to correctly control the power and direct it. for they have to manipulate their own sphere of sensation and vibrate it to the rhythm of the ritual they are doing. while the hierophant of the temple creates the astral shells before the ritual starts, this does not extend to the astral shells of the godforms on the dais (apart from his own osiris shell. these are, in fact, activated by the officers on the dais, with the imperator linking with the nephthys current, the praemonstrator the isis current, the cancellarius the thoth curre

principle. the aura around the body is made up of images of the man, which start next to the skin, and can be seen extending 6 to 12 feet from the physical body. some have grouped these images together in 7 stages, but the fact remains that they all emanate from the physical in shape, and can be attributed to the nephesch. the ruach during ritual is the astral shell the hierophant creates before the ritual begins, and which the officers step into (the method of doing this will be explained at higher grades. this is the accumulated unconscious energy of the order which is drawn from the matrix and sent back when the ceremony is completed. when the temple officer silently meditates, he consciously linkes his aura with the shell which opens up new channels of awareness within him. the nescha

he officers undergo a dramatic change. the egyptian headdress is now discarded for a small colored square cloth with colored rope wound around the top to keep it in place. included after the 6=5 ritual are some notes i made a few years ago as a part of my 6=5 thesis, and have included here as a matter of interest. the 7=4 ceremony uses the two outer rooms of the vault, and the notes included with the ritual were, i presume, written by felkin, as they were given to me by taylor after going through this grade ceremony. the final ritual is called "transmission of the etheric link" and was only given out to a few at whare ra. its purpose was to transmit the link of the order in its fullest capacity to the adept. this was only given out at 7=4 level, and is not a substitute for any grade ceremo

ater on, another question is asked, ending "signify the name with the sign of light" postulant makes lux signs in silence. at each clause of obligation, postulant bows head in silence in assent. part 2 postulant has feet bare, save for red slippers, and purple cloak. he carries the admission badge of scales. notes on the symbolism of the 6=5 ritual by p.j. zalewski preparation before the start of the ritual, the shekinah pricks her finger and mixes her blood with that of olive oil saying "blood is the life of man; let the man give his life" this symbology is very complicated, and at more than one level. olive oil is under the goddess athena (which also means vulva or womb) who presided over voyages. in order that a person can be made new or life given to him, he must pass into the land of

ZOETIC GRIMOIRE OF ZOS

their own parts and in the response expected of them. they play a passive role, for the promise of untold ecstasy. the witches take the active part throughout: thus the symbolic levitation by besom-handle. there is a meeting-place and an elaborate ritual which is an extensive hypnotic to over-ride all inhibitions. thus, smell, hearing and vision are seduced by incense and mantra (incantation and the ritual-ceremony, while taste and touch are enhanced by the stimuli of wine and oral acts. after complete sexual satiation by oral, anal, or urethral means, there appears an exteriorized hallucination of the predetermined wish which is magical in its reality. no one can say precisely whether certain things happen or not, although each person may have very different and equally vivid experiences

esire intercourse with a vampire. word-symbols: sigil: no. 4: altruistic desire, as "i wish the death of stalin. word-symbols thus (n.b. names always given as sigils) sigil: apart from the above, the rest is symbolic metaphor as an abstract ritual of the thesis, and here the use of spatial and expressive language is justified and gives colour and verisimilitude. onomatopoeic words should be used. the ritual opens with an ovation or hymn to isis chosen as presiding deity (for personal reasons, though thoth or athene would have been more appropriate. hymn begins "o. glorious isis, mother of men, let thy hand reach out and touch my travail, etc, all of which is expressed by sigils (they should be of one. s own composition) followed by the evocation of the familiar or elemental necessary (1) t

0 0

es of fire are: 2. the triplicities of water are: 3. the triplicities of earth are: 4. the triplicities of air are: 5. name the seven ancient planets. 6. recite the hebrew alphabet in order beginning with aleph. after each letter, give the literal meaning and number. 7. name the three mother letters. 8. what are the two pillars referred to as in highlights of knowledge lecture one with hebrew? 9. the rituals of the dead in the egyptian custom as exemplified in the book of the dead or pert em hru, are a form of ceremonial rituals to enable man to do what? 10. name the signs of the zodiac starting with aries and ending with pisces. the tree of life 1. name the sephiroth following the path of the flaming sword. 2. queen scale color for victory: 3. queen scale color for strength: 4. queen scal

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

n on page 301, you will find some suggested books in which you can read about some of these different traditions. those expert in brews and potions are also called kitchen witches. indeed, many of our grandmothers and great-grandmothers who possessed a remarkable intuition, read the tea leaves and made herbal concoctions, were jokingly called witches by their own families- and were just that! all the rituals in this book can be carried out by a lone witch. you have your choice of groves, stone circles, the ocean shore, your garden or balcony, where you can connect with the powers of nature and work unobtrusively. whether you are working alone, or in a group, or coven, you will share the same aims and will need much the same equipment. tools and treasures you will need to collect some basic

for quiet meditative moments, perhaps at the end of a busy day or early in the morning. such use does not make it any less special. indeed, by becoming a part of your daily world, it becomes charged with your own essential magical qualities, and provides a repository of magical and healing energies, even if you only spend a few moments each evening in personal, informal work. it is your place and the rituals you hold there are limited only by your own desires and ingenuity. setting up your altar you will need a large, flat surface for your altar; a table or a cupboard will do- you can use the drawers for storage and cover it with a cloth. it does not really matter what shape the surface is- circles and squares are both sacred shapes and easy to divide into quadrants for the four elements

hildren, who keep up a running commentary on their actions. but young children are also incredibly skilled at mind-hopping and reading the thoughts of others. this is precisely because they do not have the adult's strong sense of the individual and private self. in so-called primitive societies, the individual does not have the same importance: it is the collective responsibility that matters. so the rituals that are carried out to ensure the fertility of the crops and animals and the community are performed in a group. in a sense, magick is about using the bicarmel mind, placing the brain's right hemisphere in the driving seat, taking concentration, focus and determination from the more logical side as fuel and a map, and reconnecting our unified self with the undifferentiated universe. y

aydream, or sit by a fountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rosescented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important. invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all ways of marking the limits of the everyday world and the entry into this magical space in which all the normal laws are suspended. there are many ways of reaching this state, techniques to still inner turmoil and outer demands that block the easy access to the deeper psychic states. at times whe

in spring. this pattern is reflected in the old myths of the virgin goddess, who became pregnant at the spring equinox and gave birth to the new sun on the mid-winter solstice that became christianised as our christmas. so in these earlier and by no means idyllic times, everything- earth, cattle, corn, humans and animals- was in harmony, not only physically, but spiritually. fertility spells and the rituals marking the passing of the year were a natural part of popular folk magick and of the everyday world and with the celebration of the harvest, so blessings were called down on every hearth and home. nowadays, even if you live in rural areas, it is very easy to miss the passing of the seasons. with artificial lighting, central heating, cars and the availability of once seasonal and local

ADEPTUS MINOR INITIATION

stic brethren, fraters g.w, i.a. and i.o, who had more knowledge than many others at that time. and by these four was made the foundation of the fraternity in europe" 16 "these worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which is that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book "m" were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the coll

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

necronomicon has caused changes in the conscience of those people most intimately involved with it, as well as many strangers who simply bought the book through the mail or at their bookstore. judging by the letters we have received in the last two years, these changes have been startling. many have found the books' magick to work, and work extremely well. others, having once attempted certain of the rituals, felt compelled to retire from the occult "scene" for lengthy periods of time. the mere fact that the books was generally considered never have existed- and then found to exist after all- is itself a powerful psychic influence. a fantasy come true. a dream realised in waking life. the quest for a lifetime search come to an end. the ultimate book of spells. the godfather of grimoires. t

necronomicon has caused changes in the conscience of those people most intimately involved with it, as well as many strangers who simply bought the book through the mail or at their bookstore. judging by the letters we have received in the last two years, these changes have been startling. many have found the books' magick to work, and work extremely well. others, having once attempted certain of the rituals, felt compelled to retire from the occult "scene" for lengthy periods of time. the mere fact that the books was generally considered never have existed- and then found to exist after all- is itself a powerful psychic influence. a fantasy come true. a dream realised in waking life. the quest for a lifetime search come to an end. the ultimate book of spells. the godfather of grimoires. t

om the onset of the translation to the end of its final published form. therefore, as a matter of policy, we cannot honour any requests to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written

vibration of the lord's prayer for christians is also a workable method. we suggest that individual operators utilise an equivalent solar (i.e, positive light) invocation from their own religion or the religion of their ancestors, should the no longer have a religion or should they have changed it in their lifetime. for best practical purposes in the beginning- for those intent on actually using the rituals contained herein- it is advisable to take especial care in the construction of the magickal circle and of all magickal defences. a preliminary period of purification is well in order before attempting anything in this grimoire. persons of unstable mental condition, or unstable emotional condition, should not be allowed, under any circumstances, to observe one of these rituals in progre

that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee death before the ancient ones rule the earth once more! kakammu! selah! of the zonei and their attributes the gods of the stars are seven. they have seven seals, eac

ALEISTER CROWLEY BOOK OF THE LAW

woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. i,16: for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight. i,17: but ye are not so chosen. i,18: burn upon their brows, o splendrous serpent! i,19: o azure-lidded woman, bend upon them! i,20: the key of the rituals is in the secret word which i have given unto him. i,21: with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. i,22: now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite

y chosen ones. i,32: obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. i,33: then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! i,34: but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. i,35: this that thou writest is the threefold book of law. i,36: my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khu-it

he manifestation of nuit is at an end. chapter ii ii,1: nu! the hiding of hadit. ii,2: come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. ii,3: in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. ii,4: yet she shall be known& i never. ii,5: behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. ii,6: i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death. ii,7: i am the magician and the exorcist. i am the axle of the whee

cause and his kin! ii,29: may because be accursed for ever! ii,30: if will stops and cries why, invoking because, then will stops& does nought. ii,31: if power asks why, then is power weakness. ii,32: also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. ii,33: enough of because! be he damned for a dog! ii,34: but ye, o my people, rise up& awake! ii,35: let the rituals be rightly performed with joy& beauty! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of the law. ii,39: a feast for tahuti and the child of the prophet-secret, o prophet! ii,40: a feast for the supreme ritual, and a feast for the equinox of t

ALEISTER CROWLEY DUTY

goods and store of women and spices; ye shall exceed the nations of the earth is splendour duty get any book for free on: www.abika.com 4& pride; but always in the love of me, and so shall ye come to my joy" 9. rejoice "remember all ye that existence is pure joy; that all the sorrows are but shadows; they pass& are done; but there is that which remains "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture. a feast every night unto nuit, and the pleasure of uttermost delight. aye! feast! rejoice! there is no dread hereafter. there is no dissolution and eternal ecstacy in the kisses of nu "now rejoice! n

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ept of the inner order. the re-entry of these twin spouses into the womb of the mother is that initiation described in liber 418, which gives admission to the inmost order of the a. a. of the last step we cannot speak. it will now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be difficult if not impossible. in such a ceremony the rituals of purification alone might occupy many incarnations. it will be necessary, therefore, to revert to the simpler view of tetragrammaton, remembering only that the "he" final is the throne of the spirit, of the shin of pentagrammaton. the yod will represent a swift and violent creative energy; following this will be a calmer and more reflective but even more powerful flow of will, the ir

the conjuration of the elemental spirits "number ix- pages 117-136- ritual for invoking the spirit of mars "number x- pages 57-79- modern example of a magical ritual in dramatic form, commemorating the return of spring. pages 81-90- fragment of ritual of a very advanced character. vol. iii. no. i- this volume contains an immense number of articles of primary importance to every student of magick. the rituals of the book of lies and the goetia are also to be studied. the "preliminary invocation" of the goetia is in particular recommended for daily use and work. orpheus, by aleister crowley, contains a large number of magical invocations in verse. there are also a good many others in other parts of his poetical works. the following is a complete curriculum of reading officially approved by t

vi of this book "liber iv. aba" a general account in elementary terms of magical and mystical powers. part. 1 "mysticism- published. 2 "magick (elementary theory- published. 3 "magick in theory and practice (this book. 4 "the law" not yet completed "liber vi. liber o vel manus et sagittae" instructions given for elementary study of the qabalah, assumption of god forms, vibration of divine names, the rituals of pentagram and hexagram, and their uses in protection and invocation, a method of attaining astral visions so-called, and an instruction in the practice called rising on the planes. equinox ii, p. 11 and appendix vi in this book "liber vii. liber liberi vel lapis lazuli, adumbratio kabbalae aegyptiorum" sub figura vii. being the voluntary emancipation of a certain exempt adept from h

dore, for that which adoreth is also thou. thou art that, and that am i "i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death "i am alone: there is no god where i am"(the "deacon "and all rise to their feet with hailing sign" the deacon "but ye, o my people, rise up& awake! let the rituals be rightly performed with joy& beauty "there are rituals of the elements and feasts of the times "a feast for the first night of the prophet and his bride "a feast for the three days of the writing of the book of the law "a feast for tahuti and the child of the prophet-secret, o prophet "a feast for the supreme ritual, and a feast for the equinox of the gods "a feast for fire and a fea

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

ALEISTER CROWLEY MAGICK WITHOUT TEARS

magic without tears get any book for free on: www.abika.com 7 3) with regard to the o.t.o, i believe i can find you a typescript of all the official documents. if so, i will let you have them to read, and you can make up your mind as to whether you wish to affiliate to the third degree of the order. i should consequently, in the case of your deciding to affiliate, go with you though the script of the rituals and explain the meaning of the whole thing; communicating, in addition, the real secret and significant knowledge of which ordinary masonry is not possessed 4) the horoscope; i do not like doing these at all, but it is part of the agreement with the grand treasurer of the o.t.o. that i should undertake them in worthy cases, if pressed. but i prefer to keep the figure to myself for futu

every tiniest detail. then you go on about "not only invisible chiefs2 of the a. a. but also the chiefs of the golden dawn" the golden dawn is merely the name for the outer order: see magick pp. 230-231. you have never been taught to read carefully. you write of theoricus as the grade following neophyte: it isn't. back to magick pp. 230-231! you have never taken the trouble to go with me through the rituals of o.t.o, or you would not ask such questions. the o.t.o. is a training of the masonic type; there is no "astral" work in it at all, nor any yoga. there is a certain amount of qabalah, and that of great doctrinal value. but the really vital matter is the gradual progress towards disclosure of the secret of the ninth degree. to use that secret to advantage involves mastery both of yoga

ALEISTER CROWLEY THE LAW OF LIBERTY

w that, what is left but delight? and how are we to live meanwhile "it is a lie, this folly against self- be strong, man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" again and again, in words like these, he sees the expansion and the development of the soul through joy. here is the calendar of our church "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty" remember that all acts of love and pleasure are rituals, must be rituals "there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet- secret, o prophet! a feast for the su

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

tal; winged and hooded, that he may go as a god swiftly and silently. it refers in this place especially to hadit. al i,19 "o azure-lidded woman, bend upon them" the old comment 19. nuit herself will overshadow them. the new comment these two verses 18, 19, seem to be interpolated by aiwaz, invoking the gods to the beast and the scarlet woman, perhaps as a formal consecration. al i,20: the key of the rituals is in the secret word which i have given unto him. the old comment 20. this word is perhaps abrahadabra, the sacred word of 11 letters. the new comment for this word see appendix weh note: the appendix has not yet been recovered. kenneth grant, in his "magical and philosophical commentaries" pp. 105-108 has a lengthy extension here. the providence of the extension is not definitely kno

is perhaps abrahadabra, the sacred word of 11 letters. the new comment for this word see appendix weh note: the appendix has not yet been recovered. kenneth grant, in his "magical and philosophical commentaries" pp. 105-108 has a lengthy extension here. the providence of the extension is not definitely known to be crowley at this writing, hence cannot be included here. abrahadabra is "the key of the rituals" because it expresses the magical formulae of uniting various complementary ideas; especially the five of the microcosm with the six of the macrocosm. al i,21 "with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit" the old comment 21. refers to the actual picture on the stele. nuit is a c

which one is seeking to escape. note also that "me" may imply the greek mh "not. the word 'only' might be taken as ?ayin-lamed-nun-vau' with the number of 156, that of the secret name babalon of nuith. there are presumably further hidden meanings in the key-word 'all. al i,33 "then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law" the old comment 33. the prophet then demanded instruction; ordeals, rituals, law. the new comment law, in the common sense of the word, should be a formulation of the customs of a people, as euclid's propositions are the formulation of geometrical facts. but modern knavery conceived the idea of artificial law, as if one should try to square the circle by tyranny

heir profits 'law' in greek, is nomoc, from nem, and means strictly "anything assigned, that which one has in use or possession; hence "custom, usage, and also "a musical strain. the literal equivalence of nem and the latin nemo is suggestive. in hebrew 'law' is thora and equivalent to words meaning "the gate of the kingdom" and "the book of wisdom. al i,34 "but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all" the old comment 34. the first demand is refused, or, it may be, is to be communicated by another means than writing (it has since been communicated) the second is partially granted; or, if fully granted, is not to be made wholly public. the third is granted unconditionally. the new comment the ordeals are at present carried ou

se who are accepted by him for initiation testify that these ordeals are frequently independent 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 o

ALEISTER CROWLEY THE OTO GNOSTIC MASS

for that which adoreth is also thou. thou art that, and that am i. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life; yet therefore is the knowledge of me the knowledge of death. i am alone; there is no god where i am. the deacon and all rise to their feet, with the hailing sign. the deacon: but ye, o my people rise up and awake. let the rituals be rightly performed with joy and beauty. there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet--secret, o prophet! a feast for the supreme ritual, and a feast for the equinox of the gods. a feast for fire an

ALEISTER CROWLEY EQ I 5

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

fools as it may impress are not worth having as followers, unless on is a swindler. in fact (let me whisper in mr waite's ear) no follower is worth having. mr waite's central doctrine appears identical with that to which i personally assent; but i think he ruins its simplicity by his insistence on sectarian symbols and on the literalism which he would be the first to condemn in a methodist. as to the rituals of ceremonial magic which he condemns, he is right. but the mass itself is a magical ceremony, 135 and he does not condemn the mass. the ceremonies which might be practised by, say, a neophyte of the a. a. would be as sublime as, and less tainted than, the services of the church. of such rituals mr waite is ignorant, more ignorant than the author of "the king's dole" should be, unless

ALEISTER CROWLEY EQ I 5

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 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 pyram

ALEISTER CROWLEY EQUINOX EQ I 1 2

shipwrecked paul, one would probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer and one which is quite unconnected with the question is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates the twins of the twin signs of 0 0 ritual are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of p in 4 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various "stations of the cross" or points upon his mystic journey. he must assuredly drink blood for the sacrament ah! now i see it all so well

yself, i wonder? anyway, i'll do it. not a bad idea to ask thoth to send me taphtatharath with a little information as to the route i do not know where i am at all. this is a strange country, and i am very lonely. this shall be my ritual. 1. banishing pentagram ritual. 2. invoking ditto.[these will appear in no. 2,"liber o. ed. 86 3."the bornless one.[see the "goetia. ed. 4. the calls i vi with the rituals of the five grades.[from dr. dee's and the g. d. mss. ed. 5. invocation of thoth. 6.(no: i will "not" use the new ritual, nor will i discuss the matter. an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough; the forces invoked came readily and visibly; thoth in particular as friendly as ever i fancy he takes this record as a compli

ALEISTER CROWLEY EQUINOX EQ I 2 2

goetic kingdoms of sorcery, witchcraft, and infernal necromancy. the bats flit by us as we listen to his frenzied cries for light and knowledge "the spiritual guide" and "the cherubic wanderer" are set aside for "the arbatel" and "the seven mysterious orisons" a hurried turning of many pages, the burning of many candles, and then- the key of solomon for a time is put away, with the grimoires and the rituals, the talismans, and the virgin parchments; the ancient books of the qabalah lie open before him; a flash of brilliant fire, like a silver fish leaping from out the black waters of the sea into 236 the starlight, bewilders him and is gone; for he has opened "the book of concealed mystery" and has read "before there was equilibrium countenance beheld not countenance" the words "yehi aour

p. entered the hermetic order of the golden dawn, and became a neophyte in the grade of 0= 0 in the outer. it may be of some interest to the reader, and also it may in some ways help to elucidate the present chapter, if a short account of the origin of this order is first entered upon. but it will be understood that the following historical sketch, as well as the accounts we are about to give of the rituals themselves, are very much abbreviated and summarised, when we state that, the actual mss. in our possession relating to the g. d. occupy some twelve hundred pages and contain over a quarter of a million words. the official account of the g. d (probably fiction) known as "the historical lecture" written and first delivered by fra. q.s.n, runs as follows "the order of the g. d. in the ou

r is a group of four grades: the second order is a group of three grades of adeptship "highest of all are those great rulers who severally sustain and govern the third order, which includes three magic titles of honour and supremacy; in case of a vacancy the most advanced 7= 4 3 obtains by decree the well-earned reward. the grades of the first order are of hebrew design; of the second, christian "the rituals and secrets are received from the greatly honoured chiefs" the account given in the first paragraph may or may not be correct; and the following "history lection" written by a brother of the order of the a. a. throws considerable light on the origin of the above society; and what is of still more interest to us mentions p. and his final rupture with the order of the golden dawn. it run

ern the order. new and revised rituals were issued, and fresh knowledge poured out in streams "we must pass over the unhappy juggleries which characterised the next period. it has throughout proved impossible to elucidate the complex facts "we content ourselves, then, with observing that the death of one of his two colleagues, and the weakness of the other, secured to s.r.m.d. the sole authority. the rituals were elaborated, though scholarly enough, into verbose and pretentious nonsense: the knowledge proved worthless, even where it was correct: for it is in vain that pearls, be they never so clear and precious, are given to the swine "the ordeals were turned into contempt, it being impossible 241 for any one to fail therein. unsuitable candidates were admitted for no better reason than th

red open, the "hierophant" says "except adonai build the house their labour is but lost that build it. except adonai keep the city, the watchman waketh but in vain! frater neophyte, by what aid do you seek admission to the 1 =10 grade of zelator of the g. d" illustration on page 262 approximated below: 1 the following five rituals are considerably abridged; chiefly to economise space and so allow the rituals of the neophyte and adeptus minor to be dealt with more fully. they are of little magical interest, value or importance. 31st. 32nd. 29th_ hb:shin hb:taw hb:qof_ hierophant/ red/ lamp_ banner of the west\ banner of the east_ hiereus x hegemon. spirit- lamp [salt. lights. salt. unshaded_ stolistes kerux dadouchos_ diagram 11. arrangement of the temple in the 1= 10 ritual (first part. th

ALEISTER CROWLEY EQUINOX EQ I 2

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

ALEISTER CROWLEY EQUINOX EQ I 3 2

y fell a tree with an axe, another may saw it down, another dig it up, another burn it down, another wash it out of the earth by water, blast it by powder, or drag it down by a rope. in the end the tree falls, and the desire of each particular man is accomplished in spite of the variety of their tools. thus we find that as rising on the planes was one method, so was skrying another; so again were the rituals of the golden dawn; so again "the hb:shin of hb:shin operation" and talismanic magic; and now again still one more_ the method of abramelin; all different means to enable man to fell the tall tree of life and obtain the master vision of adonai, the augoeides or higher self. each method, used rightly and carried to its ultimation, leads to the same heaven; each method used wrongly, or m

ALEISTER CROWLEY EQUINOX EQ I 4

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 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 pyram

ot bound by an oath taken to any person who is a swindler trading upon the sanctity of one's oath to carry on his frauds. especially is this the case when the person responsible for administering the oath assures you that it is "in no way contrary to your civil, moral, and religious obligations("c) i was not, in any case, bound to mathers, but to the secret chiefs, by whose direct orders i caused the rituals to be published. i wish expressly to dissociate from my strictures on 5 mathers brother wynn westcott his colleague; for i have heard and believe nothing which would lead me to doubt his uprightness and integrity. but i warn him in public, as i have (vainly) warned him in private, that by retaining the cipher mss. of the order, and preserving silence on the subject, he makes himself an

ALEISTER CROWLEY EQUINOX EQ I 6 2

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 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 pyram

ALEISTER CROWLEY EQUINOX EQ I 6

gree 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 the places of the 17 degree with the 20 degree, which latter treats of zerubbabel. his predecessor morin, in 1767, did a like thing by the amalgamation of prince adept, which he had in his patent of 1762, with knight of the sun, and supplying the blank thus created with patriarch noachite. there is also the royal oriental order of the sat bh

ALEX SANDERS THE KING OF THE WITCHES

ass, it was a consecrated piece of regalia and not to be handled by non-witches. chastened, alex went to school the next day and explained the matter to the master 'i'm a witch, you see, and nonwitches aren't allowed to use such weapons' the master threw back his head and roared with laughter and alex could never really like him again. now that he had an athame of his own he began to take part in the rituals within the circle which gran performed to cure the sickness of neighbours who had petitioned her. then he embarked on the next step ofhis training; he started to make his own copy of the book of shadows, the witchcraft manual 19 containing basic chants, recipes and instructions for various magic rites. almost unaltered over the years, the book. had been copied by every witch in his or

d her 'if i had not interrupted your ritual that day? would you have let me go on as anon-witch' she did not know; for her, alex's unscheduled appearance that day had been the work of fate. none of her own three daughters had ever discovered her secret; even her own mother had not known, although she herself had been a witch's daughter. gran was certainly proud ofher apt pupil; he had mastered 20 the rituals, he knew how to draw the magic circle, how to call down the power to work for him, how to conjure up spirit children he could play with. gran understood all this of old and smiled indulgently, but she impressed him with the need for utter integrity. she warned him that ifhe abused the power, used it for selfish ends, to the harm of others, it would destroy him. for alex at this point

in system, including theprelimin nine-day fast. the whole thing was performed in. paul's room. theatric ora. victorian. house. owned.bya church of englandclergyman, blessedlyunaware of his tenant's beliefs. the divan bed was stood 011 end, draped with freshly laundered sheets andpositicned between paul and alex, one of the instructions being that they must not be able to-see one anotherthroughout the rituals. invocationswere saidto the egyptian gods hapy, qebehsenuf duamutef and .imset: lord hapy, royal sonofhorus, earth god and lord ofthe north, keeper and guardian of the lungs, with the casting of the sacred salt, fertilize.and sanctify this sacred. ground with thy being, so that we may be strong in all things. lord qebehsenuf, royal son of horus, air god and lord of the west, keeper and

hat witches were initiated to form the first of many covens. practising witchcraft in london had its difficulties, however. all meetings had to be held indoors and only in rooms large enough to contain the circle and the altar. besides, many of the applicants enjoyed the excitement of calling down the power and peering into the future, but were not prepared to perform the routine work of learning the rituals by heart and working for the good of others. at first alex wasted considerable time and energy trying to teach unsuitable pupils; later he decided to hold preliminary lectures at his flat every tuesday night when he could explain the duties required of witches and also select those whom he. thought might stay the course. the witchcraft practised in the flat was often of service to othe

succeeded in wrecking the coven. ben had come from mauritius to study at london university, but he had become a successful singer and had exchanged. the academic life for the student world of pop. a roman catholic, he first heard alex speak at a. college lecture and asked if he could attend the tuesday-evening sessions, within a few months he had prepared himselffor initiation and had learnt all the rituals by heart. alex had no hesitation in putting him through the first grade. also in the coven was victoria, a quiet girl of nineteen. she was engaged to a man in edinburgh who was. unaware of her religion. she asked alex if he would consecrate her engagement ring to ensure that she would have a happy marriage, and he had obliged. while the coven prayed, he had held the ring over the altar

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

life. thus is the temple of the lord built by the ceremonial of the builders. every kingdom in nature is subjected to ritualistic experience and to the ceremonials of cyclic expression. these only the initiate can comprehend. every ant hill and every beehive is equally impelled by instinctive rituals and by rhythmic impulses. the new science of psychology could well be described as the science of the rituals and rhythms of the body, of the emotional nature and of the mental processes, or of those ceremonials (inherent, innate, or imposed by the self, by circumstances and by environment) which affect the mechanism through which the soul functions. it is interesting to note how the sixth ray, which produced in human beings the sense of separativeness and of pronounced individualism, has prep

and the main emphasis, has been potently placed on the function and place of the w.m, and not upon the inner significance of the work upon the floor of the temple. the lodge has not been regarded as an integrated functioning entity. this must and will be changed, and the potency and the effectiveness of the lodge work and ceremonial will be demonstrated. it will be seen that in the regularity of the rituals and the sanctified formality of the ordained ceremonials lies the true meaning of the work and the use of the word. the coming era of group work and power and of organised synthetic ritualistic activity will profoundly affect masonry, as the importance of a central dominating figure passes out with the sixth ray influence and the true spiritual work and function of the lodge itself is

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

i can speak 'i, at the centre, stand, the worker in the field of magic. i know some rules, some magical controls, some words of power, some forces which i can direct. what shall i do? danger there is. the task that i have undertaken is not easy of accomplishment, yet i love power. i love to see the forms emerge, created by my mind, and do their work, fulfill the plan and disappear. i can create. the rituals of the temple of the lord are known to me. how shall i work- 229- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 'love not the work. let love of god's eternal plan control your life, your mind, your hand, your eye. work towards the unity of plan and purpose which must find its lasting place on earth. work with the plan; focus upon your share

ALICE A BAILEY13 PROBLEMS OF HUMANITY

of acrimonious controversy from which the older churches are relatively free, owing to their hierarchical method of government and their centralized authoritarian control. again, how ever, the first efforts to achieve some form of unity and cooperation have recently emerged and may continue to grow. the question arises whether christ would be at home in the churches if he walked again among men. the rituals and the ceremonies, the pomp and the vestments, the candles and the gold and silver, the graded order of popes, cardinals, archbishops, canons and ordinary rectors, pastors and clergy would seemingly have small interest to the simple son of god who when on earth had nowhere to lay his head. there are deeply spiritual men whose lot is cast within the cramping walls of ecclesiasticism; t

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

uide humanity who are grounded only in the past interpretations. these young men enter upon their religious training and preparation for the ministry with high hopes and vision; they emerge with little hope, not much faith, but with a determination to "make good" and rise to prominence in the church. the question arises whether christ would be at home in the churches if he walked again among men. the rituals and the ceremonies, the pomp and the vestments, the candles and the gold and silver, the graded order of popes, cardinals, archbishops, canons and ordinary rectors, pastors and clergy would seemingly have small interest for the simple son of god, who when on earth had not where to lay his head. the presentation of religious truth in the past has blocked the growth of the religious spir

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

ct to the process called illumination through revelation. the masonic work is an ancient and laudable attempt to preserve in some germinal form the spiritual truth anent initiation. in spite of distortion, some loss of the ancient landmarks and a deplorable crystallisation, the truth is there and at a later date (in the early part of the next century) a group of enlightened masons will re-arrange the rituals and adapt the present forms and formulas in such a manner that the spiritual possibilities, symbolically indicated, will emerge with greater clarity and a deepened spiritual potency; the coming form of masonry in the new age will necessarily rest upon the foundation of a newly interpreted and enlightened christianity, having no relation to theology and being universal in nature. its pr

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

eded it had an influence on all continental masonry which was not only wide and general, but lasting in the sense that some part of it has persisted there and here to the present day. the eighth degree of the swedish rite, being that of master of the temple, communicated its particular version of the perpetuation myth, being (i) that molay revealed to his nephew beaujeu, shortly before his death, the rituals and treasures of the order (2) that the latter escaped, apparently, with these and with the disinterred ashes of the master, and was accompanied by nine other knights, all disguised as masons (3) that they found refuge among the stonemasons. it is said that in denmark the history of masonry, owing to the activity of a mason named schubert, became practically that of the observance, unt

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

er from yearly quarrels, interpersonal difficulties, and various afflictions thought to be brought on by demonic influences. there is one other purpose behind these rituals, and that is to amend the vows of these deities who protect the buddhist teachings. the propitiation for tsiu marpo to remember and strengthen his vows and the vows of his riders through the coercion of tamdrin is prevalent in the rituals of protector deities. though they have been tamed by buddhism, it is believed that there is always a danger of their backsliding into old habits of maliciousness. it is for this constant need of maintenance that these rituals are also regularly performed. samuel provides examples of the stories for why this is so, and they are all based on the notion that the taming of indigenous tibet

BLACK WITCHCRAFT

erian witchcraft grimoire and other collections by myself present actual workings to manifest both infernal and luciferian spirits and atavistic shades, that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goetic sorcery grimoire, which presents a left hand path alignment with the 72 daemons of the shemhamforasche, but rather the rituals which prepare the magician for the summoning and encircling of such spirits. an invocation of the holy guardian angel, azal ucel, as well as the invocation of the adversary prepare the mental outlook of the magician, that rather than adopting a christian dogma, the daemonic spirit is illumined within through determined and willed practice. this may also make considerations for the comm

l magick, goetic sorcery, a luciferian approach to the 72 spirits of the shemhamforasche, yatuk dinoih and other works focused on the darksome rites of the path of shadow sorcery and so-called skir-hand witchcraft, introduced by nathaniel j. harris, a hereditary witch from the uk. known as akhtya seker arimanius, ford also is the author of liber hvhi, an explaination of the luciferian trinity and the rituals of the qlippoth, the book of the witch moon which features an introduction by chaos magician peter j. carroll and numerous articles and essays. michael w. ford s grimoires may be found here: http//algol.chaosmagic.im[[vol. 2, page xv[[eh eme didache ouk estin eme, alla tou pemphantos me "my doctrine is not mine, but his that sent me- john vii. 16[[vol. 2, page xvi] modern science insis

BLUE EQUINOX

s the ultimate foundation of the highest theoretical qabalah, and liber dcccxiii to the philosophus, as it is the foundation of the highest practical qabalah. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of curriculum of a.a. 29 pentagram and hexagram, and their uses in protection and invocation, a method of obtaining astral visions so called, and an instruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physical clairvoyance. gives instruction in asa

ciently explained by its title. its seven chapters are referred to the seven planets in the following order: mars, saturn, jupiter, sol, mercury, luna, venus. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of pentagram and hexagram, and their uses in protection and invocation, a method of obtaining astral visions so called, and an instruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physical clairvoyance. gives instruction in asana, pranayama and dhar

t but delight? and how are we to live meanwhile .it is a lie, this folly against self .be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. liber dcccxxxvii 51 again and again, in words like these, he sees the expansion and the development of the soul through joy. here is the calendar of our church .but ye, o my people, rise up& awake! let the rituals be rightly performed with joy and beauty. remember that all acts of love and pleasure are rituals, must be rituals .there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the child of the prophet.secret, o prophet! a feast for the suprem

the order. new and revised rituals were issued, and fresh knowledge poured out in streams. 11. we must pass over the unhappy juggleries which characterised the next period. it has throughout proved impossible to elucidate the complex facts. we content ourselves, then, with observing that the death of one of his two colleages, and the weakness of the other, secured to s.r.m.d. the sole authority. the rituals were elaborated, though scholarly enough, into verbose and pretentious nonsense: the knowledge proved worthless even where it was correct: for it is in vain that pearls, be they never to clear and precious, are given to the swine. the ordeals were turned into contempt, it being impossible for anyone to fail therein. unsuitable candidates were admitted for no better reason than that of

their power to make possible the establishment of such universities. eleventh house 42. every brother is expected to do all in his power to induce his personal friends to accept the law and join the order. he should therefore endeavour to make new friends outside the order for the purpose of widening its scope. twelfth house 43. the brethren are bound to secrecy only with regard to the nature of the rituals of our order, and to our words, signs, etc. the general principles of the order may be fully explained, so far as they are understood below the vi; as it is written .the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. it is to be observed that the punctual performance of these duties, so that the report thereof is noted abroad and the fame o

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ere were trees and mountains, animals and people. even the dead were there, seemingly unchanged many years after death. in this other world, then, man must need the same things he needed in this world" with the development of different rituals for fertility, for success in the hunt, for seasonal needs there necessarily developed a priesthood: a'select few more able to bring results when directing the rituals. in some areas of europe (though probably not as generally widespread as murray indicated) these ritual leaders, or priests and priestesses, became known as the wicca* the "wise ones. in fact by the time of the anglo-saxon kings in england, the king would never think of acting on any important matter without consulting the witan; the council of wise ones. and indeed the wicca did have

igion and magick, gardner felt that what he found as the remains of witchcraft was incomplete and, in places, inaccurate. for millenia the old religion had been a purely oral tradition. it was not until the persecutions, with the separating of covens and the resultant loss of intercommunication, that anything was put into writing. at that time, when the witches were having to meet in the shadows, the rituals were finally written down in what became known as the book of shadows. the book was then copied and recopied as it passed, over the years, from coven leader to coven leader. it was only natural that errors would creep in. gardner took the rituals of the coven to which he belonged a basically english/celtic group and rewrote them as he felt they should have been. this form then became k

ditions as the scottish (pecti-wita. i have seen some wonderful staffs, decorated with leather, feathers, gems; carved and engraved. all were right for their particular owners. a good length for a staff is equal to the height of its owner. hardwood seems preferable to softwood, and it should be well seasoned and as straight as possible. the bell is used by some and i have, in fact, included it in the rituals in this book. for centuries it has been thought to have certain magickal qualities. in my book practical color magick (llewellyn publications, 1983) i talk about vibrations of sound. the clear, high pitch of a small bell, used in ritual, can cause vibrations that can, in many ways, supplement the power raised and also create harmony among those present. choose a small hand-bell with a

e full details of the regular erecting the temple ritual (nor had you consecrate your tools) i will divert for a moment to follow this self-dedication with a full coven initiation ceremony, for the sake of completeness on this lesson four: getting started/ 45 46/ buckland's complete book of witchcraft subject. next lesson i will continue from where i here left off. coven initiation as with all of the rituals in this workbook, they are presented as patterns blueprints which you may either adopt or adapt. you will see that this initiation rite contains all of the elements i have previously discussed. if you decide to write your own, i urge you to follow the general pattern. in this ceremony i have written it as for a priest initiating a female. it can obviously be adapted for reversal of the

oritism/abuse/ self-glorification. let me hasten to add that this is not always the case. it is simply that there is always the potential. there have been many covens that have existed very happily for years with such a system. in most degree systems you are initiated into the first degree. let's look at the gardnerian tradition as a typical example. there, in the first degree, you participate in the rituals as part of the "chorus, as it were, and learn from your elders. you must remain in that degree for at least a year and a day. when taken to the second degree you can then be more active in the rituals. for example, a female gardnerian of the second degree can even cast the circle for the high priestess. however, she cannot initiate anyone. after at least a year and a day there, it is p

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ll find some suggested books in which you can read about some of these different traditions. those expert in brews and potions are also called kitchen witches. indeed, many of our grandmothers and great-grandmothers who possessed a remarkable intuition, read the tea leaves and made herbal concoctions, were jokingly called witches by their own families- and were just that! seite 11 wicca01.txt all the rituals in this book can be carried out by a lone witch. you have your choice of groves, stone circles, the ocean shore, your garden or balcony, where you can connect with the powers of nature and work unobtrusively. whether you are working alone, or in a group, or coven, you will share the same aims and will need much the same equipment. tools and treasures you will need to collect some basic

moments, perhaps at the end of a busy day or early in the morning. such use does seite 24 wicca01.txt not make it any less special. indeed, by becoming a part of your daily world, it becomes charged with your own essential magical qualities, and provides a repository of magical and healing energies, even if you only spend a few moments each evening in personal, informal work. it is your place and the rituals you hold there are limited only by your own desires and ingenuity [insert pic p046- setting up your altar you will need a large, flat surface for your altar; a table or a cupboard will do- you can use the drawers for storage and cover it with a cloth. it does not really matter what shape the surface is- circles and squares are both sacred shapes and easy to divide into quadrants for th

hildren, who keep up a running commentary on their actions. but young children are also incredibly skilled at mind-hopping and reading the thoughts of others. this is precisely because they do not have the adult's strong sense of the individual and private self. in so-called primitive societies, the individual does not have the same importance: it is the collective responsibility that matters. so the rituals that are carried out to ensure the fertility of the crops and animals and the community are performed in a group. in a sense, magick is about using the bicarmel mind, placing the brain's right hemisphere in the driving seat, taking concentration, focus and determination from the more logical side as fuel and a map, and reconnecting our unified self with the undifferentiated universe. y

a fountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rose-scented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important [insert pic p053- invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all ways of marking the limits of the everyday world and the entry into this magical space in which all the normal laws are suspended. there are many ways of reaching this state, techniques to still inner turmoil and outer demands that block the easy access to the deeper psychic states. at times whe

in spring. this pattern is reflected in the old myths of the virgin goddess, who became pregnant at the spring equinox and gave birth to the new sun on the mid-winter solstice that became christianised as our christmas. so in these earlier and by no means idyllic times, everything- earth, cattle, corn, humans and animals- was in harmony, not only physically, but spiritually. fertility spells and the rituals marking the passing of the year were a natural part of popular folk magick and of the everyday world and with the celebration of the harvest, so blessings were called down on every hearth and home. nowadays, even if you live in rural areas, it is very easy to miss the passing of the seasons. with artificial lighting, central heating, cars and the availability of once seasonal and local

CHAOS MAGICK AND LUCIFERISM

emy and evolution. dewitt became a neophyte in the iot in 1988, taking the title frater anon 359. he then began translating a number of peter carroll s works in german and pushed forward with his own temple pleasuredome. much of the workings of temple pleasuredome were focused on spare s zos kia cultus and an uncompromising focus of magick which led others to call him a gnostic extremist. many of the rituals implemented by anon 359 prove a barrier to many of the would be chaos magicians and those who actually do magick, the difference is astonishing and sobering. a significant banishing ritual employed by anon is called the quadriga sexualis banishing ritual and is focused on achieving a point of complete control based within the conscious mind. the quadriga sexualis is considered roughly

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

s that ritualized the arrival of unseen forces on the earth or when they took part in elaborate mortuary observances to ensure secure passage of the dead into the realm of the ancestors. in mainland british north america, these activities occurred as they did elsewhere in the new world colonies, although in varying degrees. in slave communities from the caribbean to brazil, african people carried the rituals, theological principles, and liturgical practices of their ancestors into new environments. slave religious traditions were supplemented with alternative practices and beliefs, some extracted from non-african sources. these processes differed according to the conditions of acculturation and the particular demographic arrangements that shaped slavery from region to region. for instance

COLLIER IRENE CHINESE MYTHOLOGY

s: at that time, for meteorological reasons, the full moon (the harvest moon to westerners) always appears much bigger than usual. it was customary to have moon-watching parties, and offerings are still made to the moon. and paper lanterns are in abundance. the autumn equinox marks the time of the year when nights become longer than the days, and as the moon symbolizes the yin, or feminine force, the rituals are performed by women, who offer incense and food at altars in the open air.3 mythology expert alexander eliot points out the universal fascination with lunar myths: lunar mythologies are often even more dramatic [than solar myths. for while the sun always remains the same, the moon waxes and wanes disappearing, only to come to life again after three moonless nights.4 hsi wang mu is a

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

the symbolic paraphernalia and names for the levels of initiation like apprentice, fellow craft, and master mason. the working tools of the stonemasons- the square, compasses, level, plumbline, gauge, gavel, and chisel- were still used in the bizarre ceremonies and rituals and the freemason's apron was another throwback to the stone masons. but freemasonry now had a very different agenda. during the rituals which the founders of the new freemasonry introduced, barechested initiates were blindfolded with a noose around their neck and a dagger held 184 .and the truth shall set you free to their heart. they had to swear to serve the order and keep its secrets, on pain of a grotesque ritual death. the penalty for divulging the secrets of the second degree (the fellow craft mason) is "having m

d fear, too, when necessary) engendered in the membership makes sure that very few have dared to disclose the secrets, even after leaving the craft. in fact, while people may cease to pay their fees or turn up at the lodge, the oaths still apply. there is no mechanism by which a mason, once initiated, can unswear his oath. such oaths were invented to create fear and control. they were not part of the rituals of stonemasons, as some of their few surviving rule books, the 'gothic constitutions' as they are called, have proved. the penalty for revealing the secrets in those days was to be thrown out of the lodge. it beats having your bowels burnt to ashes, for sure. the freemasonry rituals and oaths are based on a piece of invention in the eighteenth century- the freemason story of hiram abif

DAVID ICKE CHILDREN OF THE MATRIX

stresses that often the most significant operatives in the illuminati hide behind apparently "ordinary" lives while dictating the agenda and attending human sacrifice rituals. this is my own information, too, after talking to illuminati insiders. but he says that there are many public figures who are very high in the illuminati-satanic pyramid and he highlights prince philip as a major player in the rituals he has attended "i can recall the rockefellers and the bushes attending rituals, but never having the supremacy to lead them. i still regard them as lackeys and not real brokers of occult power. except for alan greenspan [head of the us federal reserve bank, most of these fellows were camp followers in the occult, primarily for the economic power and prestige. greenspan, i recall, was

rson of tremendous spiritual, occult power and could make the bushes and the younger rockefellers cower with just a glance. ex-cia director casey (as were most of the cia leadership for the past forty years, kissinger, and warren christopher [former us secretary of state] were in attendance at non-ritual gatherings and some occult rituals as well, but well back in the gallery "at the forefront of the rituals were [the royal families of europe, prince philip at the pinnacle. he stands, like most of the contemporary european monarchy, in the charlemagne, merovingian, aenean bloodline. but he is its current head. i am certain that his maternal chromosomes are in the current "antichrist" nephilim. prince philip..is the leading biological descendent of the "reptilians, as you call them. immedia

overed, only by sound could their faces be seen. sought they from the kingdom of shadows, to destroy man and rule in his place" that is a wonderful summary of what has happened and is still happening. as in atlantis, so still today. the illuminati (anunnaki) manipulate their bloodlines into positions of power "the councils- and take over those bodies for themselves. it is what we call possession. the rituals conducted by the illuminati-controlled secret societies, like the freemasons, knights of malta, knights templar, etc, are one way this is done. the top illuminati bloodlines know who they are, but many of those lower down do not. these people, who unknowingly occupy a bloodline body, are invited into the secret society web and taken through "initiation" rituals that the vast majority o

gs were the most sacred places in britain for the goddess sul, places like glastonbury tor and bath. overlooking bath, for example, is solsbury hill, and salisbury in wiltshire is another important sun goddess site and the location of a famous cathedral much beloved of prince charles. when the romans came to britain they worshipped this goddess as sol minerva. her symbol was an owl- the symbol of the rituals at bohemian grove in northern california. the road system around the congress building in washington dc is also shaped unmistakably as an owl (see the biggest secret. the lion became the symbol of the "male" sun when the open became hidden, but once again the lion had more commonly symbolised the goddess. the mother goddess hathor was depicted as a lion-headed sphinx. mystery babylon t

ecause the christian son of god, jesus" appeared" to him, mounted a highly successful campaign to spread his version christian jesus worship beyond palestine and westward to mainland greece."36 this is an excellent example of my theme here. the initiated priesthood took the symbolic stories from their mystery schools and presented them as historical fact to create prison religions for the people. the rituals, rites, and themes of the orpheus cults were the same as the later christian ones. there is so much more to tell about this story and i recommend the christ conspiracy, bible myths, and other books listed in the bibliography if you want more detail and sources. the bible has controlled the minds and lives of billions and has held much of the world in mental and emotional servitude for

DAVID ICKE THE BIGGEST SECRET

an records, nor in any books, writingsor documents of any kind relating to the period covered by the gospels. jesus thenazarene does not relate to nazareth, but to the nazarene secret society.the essenes-therapeutae-nazarenes were the bridge between the old testament,the new testament and the creation of christianity. the early christians were callednazarenes before they were called christians.38 the rituals of the nazarenebrotherhood can be clearly seen in the christian church today. the nazarenes woreblack and so do most christian clerics. at qumran they had a ritual bath to wash awaytheir sins. this became the christian baptism. they had a meal of bread and winewhich became the christian mass. w. wynn westcott was a founder of the satanicorder of the golden dawn in england which would l

struggled to identify sirfrancis bacon as the true bard of avon might long since have won their case had theyemphasised its most important angle, namely, that sir francis bacon, the rosicrucianinitiate, wrote into the shakespearean plays the secret teachings of the fraternity of r.c.and the true rituals of the freemasonic order, of which order it may be discovered that hewas the actual founder.22the rituals and symbols of freemasonry can be traced back to ancient egypt andbeyond. in truth, its knowledge of sacred geometry, numbers and form, go back to beforethe last cataclysm. the dionysiac artificers or architects, composed of initiates of thebacchus-dionysus (sun) mysteries whose role it was to design the public buildings andmonuments, can be traced back at least three thousand years if

ptilians and human sacrifice go together. thescandinavians buried children alive in an effort to stop plagues and to appease the greatgod of the north, the scandinavian odin or the german wodan or woden. the gods ofthe mystery schools were invariably connected to human sacrifice and it was these veryschools which have, via the now global brotherhood and satanism networks, carriedthe knowledge and the rituals into the present day. the incas of peru sacrificed childrenand human sacrifice was practised from the earliest days in europe. one druid ritualwas to bury a child under the foundations of a new building or to sprinkle the childsblood on the site. the same ritual can be found in many parts of the world. in the storiesof st columba (dove, semiramis, this christian hero is said to have to

of those bred for sacrifice that the publicknows nothing about. we can begin to see that the estimates of ritual sacrifices everyyear are no exaggeration. satanism at its core is about the manipulation and theft ofanother persons energy and consciousness. in olden times they called it soulsnatching. it may appear to be merely a sickening perversion, but those who trulyunderstand the background to the rituals know that what really matters is the effect ofthe rituals, not so much the rituals themselves. they are the means to an end- stealingor manipulating energy. sex is so common in satanic ritual because at the moment oforgasm, the body explodes with energy which the satanists and the reptiles can captureand absorb. sexual activity inspired by love resonates to a much higher vibration andt

efore cannot be accessed by the reptilians. sex during a satanic ritual or sacrifice,however, explodes the orgasmic energy at a very low frequency because of the intentinvolved and so the energy of satanic sex resonates to the reptilian frequency. theastrological energies constantly generated by the movement of the planets and thecycles of the sun and moon are also employed to add to the power of the rituals. sothere are particular satanic days for their most important ceremonies. on these daysunimaginable numbers of people, mostly children, are sacrificed. some of the maindates are: feb 1/2, candlemas; march 21/22, spring equinox; april 30th/may 1st,walpurgis night/beltane; june 21/22, summer solstice; july 31/august 1, lammas -great sabbat festival; september 21/22, autumn equinox; octob

DEITUS

nly lead to the ruin of the operator. when the magician reaches the point of total insanity he will finally hear the voices of the spirits and enjoy the treasures he has longed for, but he alone will hear the voices and his gold pieces will be bottle-caps and his diamonds rocks from the ground, and the demons will laugh him to scorn for his greed as he dies alone and miserable, a wretch of a man. the rituals of the grimoires are a trap to ensnare the deluded. they set the magician upon a downward cycle of self-destruction. the flaw inherent in every grimoire is that the magician is instructed to command the spirit to appear visibly and to satisfy his demands. in order for the operator to see the spirit visibly, he must reach a point of total insanity. if the spirit does not appear visibly

DEMONIC BIBLE

nce latent within them. in essence, we need to capture and express the numinous itself and mould that numinous through a unique work or works of art. anything less than this is unworthy of us. preface to the second edition it has been four years since the demonic bible was first released on the internet. since then, it has influenced the lives of many individuals. those who have experimented with the rituals have, undoubtedly, experienced the apparent subjective reality implied by the author of the text. since the books appearance on the embassy of lucifer website (may, 2001, it has been reproduced several times on other satanism websites. as is often the case on the internet, few of these sites have given credit to the author of the work. some have claimed that the demonic bible is a work

apparent subjective reality implied by the author of the text. since the books appearance on the embassy of lucifer website (may, 2001, it has been reproduced several times on other satanism websites. as is often the case on the internet, few of these sites have given credit to the author of the work. some have claimed that the demonic bible is a work of fiction. as anyone who has experiment with the rituals can attest to, however, this work of fiction has a profound psychological impact upon the practitioner. the reader ignores at his own peril the author s warnings that improper use of the rituals can lead to a psychological breakdown with reality. this is not a work of fiction but rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as p

him by his unholy guardian demon, the spirit azael. the declaration of deitus as the word of the aeon of lucifer can be seen as an indication that the embassy of lucifer is the natural successor to the tos, cos, and oto/aa, since the aeon of lucifer succeeded the aeon of set and the previous aeon of horus. unlike most satanic rituals, which invoke demons as beings or forces alien to the magician, the rituals presented in the demonic bible allow the magician to open the gates of hell and become one with the forces of darkness. it can now be seen that the embassy of lucifer fulfills the ona s objectives in presencing the forces of darkness and becoming nexus s or gateways to the acausal as well as establishing a new aeon and creating a new race homo deitus (called homo galacticus in ona lite

atanism. he had already spent close to eight years studying the occult but had only previously performed a few rituals. it was during this time that he began writing the demonic bible. he claims that a number of strange events occurred (which were witnessed by friends and companions as well as himself) these events culminated in his being contacted by the spirit azael which began revealing to him the rituals contained in the demonic bible. he performed the rituals and experienced the crossing of the gates in extremely vivid and symbolic dreams. in 1989, at the age of 19, he began working for the atmospheric environment service of environment canada. over the next few years his library grew extensively as he studied cabalistic magic, enochian magic, sumerian/babylonian magic, celtic magic

ed in the local paper, the province, and maclean s magazine. he was also interviewed on cbc radio. representing the fact that the embassy of lucifer was still underground and that it would be several years before the rise of lucifer, the embassy of lucifer was also known then as the order of anubis. he published the newsletter: the black jackal, and presented for the first time the demonic bible. the rituals of the demonic bible (as it existed at that time) were published in the black jackal over a period of five months. in 1996, mr. miller began work as a port inspector& marine surveyor for sgs, an international inspection service and in 1997, his daughter kayla victoria miller was born. by this time, he had settled into the domestic life and had retired from active involvement in satanis

DIABOLUS

in egyptian magic, e.a. budge 10 connections between shabbathai, the sphere of saturn being the witches sabbat10. here we find the manifestation of the adversary in a universal and initiatory role. the modern magician and sorcerer must be willing to focus on the beneficial and useful aspects of sethian magick within a now type of context, in other words utilize the will to invigorate and empower the rituals of sethan, which by you set is made great within. ii. ahriman the persian devil and the whore of darkness pondering on the end, zurvan delivered to ahriman an implement (fashioned) from the very substance of darkness, mingled with the power of zurvan, as it were a treaty, resembling coal, black and ashen. and as he handed to him he said: by means of these weapons, az (concupiscence) wi

DION FORTUNE PSYCHIC SELF DEFENSE

organised entity, for i know of a case wherein a room that had been used as a lodge of ritual initiation was subsequently partitioned into an office and two bedrooms after the lodge was moved elsewhere, and the bedrooms were practically uninhabitable owing to the din of cracks, bangs and thumpings that went on at night. in such a case there was no reason to suspect the presence of any entity, for the rituals had not been of an evocative type, nor was the influence evil. it was merely force in a state of tension. it was sheer physical noise that made the disturbance, as i can testify, for i have slept, or rather, tried to sleep, there. where a ghost is seen, it is usually also heard because for a form to be sufficiently substantial to be visible there must be a modicum at least of ectoplasm

y, however, which may not be so well known, and that is the frequency with which psychic happenings are reported in connection with vicarages. in enquiring among friends and fellow-workers for data in connection with the research that has gone to the making of this book, i have been astonished how frequently a vicarage has been mentioned in connection with the phenomena of which i have been told. the rituals of the church are, of course, ceremonial magic, as is admitted by even such an orthodox authority as evelyn underhill. the average clergyman is not conversant with the technique of occultism, and has therefore little or no understanding of what he is doing. what influences he brings to the altar, and what forces he takes away therefrom, must therefore be an open question in each indivi

DONALDTYSON BLACKMAS

sometimes involved the perversion and defilement of catholic religious practices. however, the black mass as a celebration or homage to satan or the antichrist is a relatively modern activity. it was performed in the french royal court, and probably in england by members of the hell-fire club. possibly it was also done in the russian royal court. it is unlikely that black masses were ever used in the rituals of the knights templar, even though the knights were accused of trampling and spitting on the cross. black masses formed a part of the religious practices of the late anton szandor lavey and his los angeles based church of satan, founded in the 1960s, in the sense that these rituals were performed in honor of the devil and involved a parody of the church mass. however, lavey always ass

DONALDTYSON MIRACLES

les of equal validity can be achieved by the deliberate, conscious use of ritual magic. the same unseen process occurs in both religious miracles and occult miracles. the heightening of the emotions and the altered state of consciousness present in extreme devotion assists in the creation of miracles, which is why miracles are most common in a religious context. a similar state can be achieved in the rituals of magic, but magicians capable of generating it are few in number. how are we to understand a miracle to function? certainly not by seeking its explanation in the ordinary laws of physics. this is a fool's errand, since by definition a miracle transcends such laws. if a miracle can be explained by physics, it is not a miracle. for an event to be miraculous, the cause of the event must

EMPERORS NEW RELIGION CHURCH OF SATAN

the other section lists the enochian keys. anton lavey has later conceded that he chose to include the enochian keys in the satanic bible simply because he was told that they were dangerous to mention [5, p. 4. when the church of satan uses the term ceremony, it means ritual in sociology. when it uses the term ritual, it means magic in sociology. this document uses the sociological nomenclature. the rituals and magic that are publicly available the three basic types in the satanic bible and the ones in the satanic rituals are free to use by anyone. the three basic types of magic can be performed solitarily, and can be expected to be the most widespread satanic magic based on the ease of performance, and on the few ritual settings and/or participants required. the church of satan s rituals

ualize the ideology still have that little weight. this topic is discussed further in section 1.4, lacking rituals. a complete analysis of the church of satan s rituals is beyond the scope of this article, but compared with rituals known from other religions the church of satan s rituals are considerably shallow: there is only limited correspondence between the church of satan s ideology and what the rituals actualize; the rituals do not meet common needs; and they are based on terse research, not in-depth refinements and studies. the church of satan s magic consists of substitute actions for goals that the participant cannot readily attain in real life. in keeping with the notion of living here and now, magic in the satanic bible concentrates on meeting very short term goals, eliminating

aquino s the church of satan [2, p. 604, but this book is not endorsed by the church of satan. the church of satan web site explains which enochian keys (listed in the satanic bible) are associated with different types of rituals, and associates keys 2, 7, and 13 with lust and weddings and key 11 with funerals, according to anton lavey [19. hence, a preparation for such rituals is available, but the rituals themselves are not available for the followers* rituals concerning marriage and death may be said to be irrelevant to satanism and therefore now ignored, but because religious people tend to carry old socio-religious habits with them as spiritual baggage when they switch religions, marriage and funeral are guaranteed to be a concern. the emperor s new religion copyright 2002 ole wolf p

is individualistic, but it is improbable that two followers are so individualistic that they refuse to marry, and that they refuse to use their preferred religion in that situation. the lacking rituals indicate that the religion has yet to make a lasting impact, but a need for such rituals may eventually arise if followers gain interest or the religion gains momentum, depending on the reason why the rituals are lacking. possibly the church of satan considers the only existing ritual too embarrassing for wide publication: the wedding ritual by anton lavey is unimpressive and quite short about half a page and devoid of virtually any effects. section 3, active recruiting, argues that the church of satan is motivated to recruit new followers, but existing followers are mostly deadwood in an e

lower: may come forth in splendor proclaiming i am a satanist! bow down, for i am the highest embodiment of human life [6, p. 45] less restrained, perhaps, but otherwise the church of satan s anticipation of human potential is not different from those of other new age religions in the world-affirming category. the church of satan s use of rituals is typical for new age religions. the designers of the rituals used in new age religions describe each ritual in relative detail, but make no attempts at explaining how or why the rituals work [25, pp. 320-321. followers accept the designers as authorities solely based on the designers personal testimonials. if a designer says that a ritual works, the follower accepts it as fact and does not seek scientific or even theological explanations. for ex

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the outer order of the society in the second number. this alarmed members of the golden dawn, who wished their rituals to remain secret, and s. l. macgregor mathers, one of the golden 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

misians who assist the female artemisians with their duties to nature and to other females. the philos are the trusted friends of the order. the modern artemisian order consists of the sisterhood, plus the philos and gargareans. the sisterhood administers the order on a day-to-day basis. the female members may hold position as either sophias, who lead with their wisdom; high priestesses, who keep the rituals; amazons, who defend the way of life; or maidens, who assist with their strength of mind and spirit. the gargareans and philos assist the sisterhood by protecting their sacred ways. only females may become initiates. males may become part of the order, but only as gargareans and philos. the artemisian order may be contacted through oriethyia at p.o. box 7184, capitol station, albany, n

atues market since the vatican council. but in 1985, these statues were reported to be moving in shrines all over the country. not everyone took the moving statues seriously. with characteristic irreverent wit, irish comedian brendan grace recorded a humorous song titled is that you moving? a new play was written by brigid mcloughlin titled moving statues. mcloughlin stated that the play sends up the rituals and double-standards of catholicism in ireland. although many people claimed that the statue actually moved physically, it seems clear that the majority of reported movements were imaginary. some may have been related to what psychologists call eidetic imagery, in which prolonged staring may combine with imaginary mental imagery to produce an illusion. a team of psychologists from cork

to associate informally in the 1960s in what was described as the circle of chaos. a more formal organization, the initiates of thanateros (iot, was created in 1977. early experiments in rituals were produced by ray sherwin, and published as the book of results and the theatre of magick. these were followed in the later 1980s by the more popular work of peter j. carroll whose liber null contains the rituals of the iot. carroll also put together a training manual covering the theory and practice of chaos magick, psychonaut. the iot may be contacted at bm sorcery, london wc1n 3xx, united kingdom. its webpage is at http//www.chaosmagick.org. sources: carroll, peter j. liber null& psychonaut. york beach, maine: samuel weiser, 1987. savage, adrian. an introduction to chaos magick. new york: ma

980s, di mambro invited luc jouret, a popular new age and holistic health speaker, to lecture at the golden way. jouret was a member of another occult group, the renewed order of the temple, and the two discovered their mutual interests and beliefs. together they founded the solar temple in which they married traditional initiatory occultism with a belief in the coming new age. di mambro prepared the rituals used by the group while jouret continued to travel widely, bringing people into a club he had formed, and from the club members selected people to be invited into the new order. the members of the golden way provided the core from which the solar temple grew. in 1982, di mambro fathered a didot perceval encyclopedia of occultism& parapsychology. 5th ed. 416 child whom he named emmanuel

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

1689. the wonders of the invisible world. observations as well historical as theological, upon the nature, the number, and the operations of the devil. boston: benjamin harris, 1693. mather, increase. essay for the recording of illustrious provinces. boston, 1684. mathers, moina (1865.1928) moina mathers, a leading member of the hermetic order of the golden dawn (hogd, was largely responsible for the rituals of this ground-breaking magical organization. born on feburary 28, 1865, as mina bergson, she was the daughter of jewish parents and the sister of noted philosopher henri bergson. her brother was a professor at the university of paris, the winner of a nobel prize (1927, and president of the society of psychical research. he authored the noted volume creative evolution, in which he arti

iefs, from whom he would be receiving the material to construct the higher grades of the order. as mathers increased his magical activity, moina served as his priestess. more importantly, she perfected her abilities to contact the inner magical planes through the process known as scrying. it was she as a scryer who contacted magical sources of information and channeled material that supplied both the rituals and teaching material for the order. in 1892, the matherses settled in paris, where samuel had access to the large number of manuscripts in the parisian libraries. they lived a financially restricted life and apparently a celibate one, as mathers had been instructed to remain sexually pure as he pursued his important magical work. moina also aided her husband in high political work cen

ly instituted the supreme council of the mystic order of veiled prophets of the enchanted realm. from the beginning, membership was limited to master masons in good standing. in spite of its major membership requirement, the order is not formally connected to any particular masonic organization and does not engage in masonic rituals. it does encourage the members participation in their lodge, but the rituals and activities of the order are strictly for fun. the unique ritual of the order is an elaborately staged production that amid its humor offers lessons in optimism, brotherhood, and the benefits of fellowship. order chapters are known as grottoes, a number of which are found across north america. new members receive a fez, a distinctive pin, and a membership card, which will admit a me

eloped in smoke or cloud, in the midst of which appeared a human face, like the countenance of the chevalier de saxe, from which issued a loud and angry voice, exclaiming in german, carl, was wollte du mit mir (charles, what would thou do with me) by reiterated exorcisms schrepfer finally dismissed the apparition, and the terrified spectators dispersed fully convinced of his magical powers. since the rituals of magical evocation date back to the ancient east, it is not surprising to find that european rituals have parallels in arabia, persia, india, china, tibet and japan. in the modern occult revival, such rituals have been popularized side by side with european traditions; various hybrid forms have also evolved (see also ceremonial magic; magical diagrams; magical instruments and accesso

ices such as astrology and the tarot have been redefined as counseling methodologies, and wiccans have joined together to denounce anti-witchcraft activities as religious bigotry. in ancient times, it was believed that apparent deviations from natural law involved mysterious and miraculous supernatural or occult (i.e, hidden) laws, deriving from gods, invisible entities, or the souls of the dead. the rituals of magic were designed to evoke entities and spirits, to ward off misfortune, or to perform actions in defiance of natural law, such as obtaining knowledge of distant or future events, causing injury or death to one s enemies, or securing sudden wealth (usually in the form of gold. in most tribal cultures, shamans or similar practitioners claimed the specialized ability to work magic

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

c: the forehead center on the sufi tree corresponding to the level of the sefiroth wisdom/east and understanding/north on the qabalistic tree, the ajna chakra on the tantric tree, and the upper tan on the taoist tree. khanqah (arabic: meeting hall in which sufis gather to receive instruction and engage in spiritual practices. kohan (hebrew: priest: a member of the israelite priesthood who enacted the rituals in the temples of jerusalem. kundalini (sanskrit: energy of consciousness portrayed as a snake asleep in three and a half coils at the base of the spine in the muladhara chakra; corresponds to shekhinah in qabalistic teachings. la (arabic: not: a term referring to the mysterious unknown at the roots of all things, synonymous with ayn; first word in the affirmation of unity in the qur a

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

es from his. scottish. relatives, he couldwriteinearnest-muchforthejournals, including waite's unknown world,butlittle66a.e.waite-magicianofmanyparts_more plain'(thingsnearandfar,p. 137. perhaps he found the 'process' in waite'sbookofblackmagicof 1898, for waite might. almost have had machen inmindwhenhe wrote:it would, however, be unsafe to affirm that all persons making use of the ceremonies in the rituals would fail to obtain results. perhaps in the majority of cases most of such experiments made in the past were attendedwithresults of a kind. to enter the path of hallucination is likely to insure hallucination, and in the presence of hypnotic and clairvoyant factsitwould be absurd to suppose that the seering processes of ancientmagic-whicharemany-didnot produce seership, or that the au

land,1915, p. 3. but westcott was unwilling that the onus of creation should be placed on his shoulders alone; an additional, more esoteric creator was also needed. being a competent occultist, westcott accordingly created the creator. at some time during 1887 westcott had obtained, fromwhatsource he never made clear,a seriesof manuscripts in cipher, which proved, upon decoding, to be outlines of the rituals of an occult order. also among the manuscripts was the_'goldendemonsthatnonecanstay'107name of a germanadept-frauleinanna sprengel, or soror sapiens dominabiturastris-togetherwithher address at stuttgart. westcott promptlywroteto her and, in november 1887, received an effusive reply appointing him to the grade of adeptus exemptus and authorizing him to found' a new english society of t

twolearned persons in order to make up the first three masters, and these he duly selected fromwithinthe ranks of the s.r.i.a. he was by now secretary-generalofthesociety, and chose as his companionstwoequally prominent members:drw.r.woodman (1828-91, the supreme magus (i.e. head) of the society and a learned kabbalist, and s.l.m. mathers,2a memberofthe society'shighcouncilwhohad already expanded the rituals on westcott's behalf and converted them.into workable form.on1 march 1888 the three chiefs issued themselveswitha charter to found 'isis-urania templeno.3',and gave themselves roles that mirrored their positions in thes.rj.a.:woodman was imperator; westcott was cancellarius (secretary; and mathers praemonstrator (effectively director ofceremonies-inthes.rj.a.he was at that time conduct

for a london body (letter of 30 january 1897).waite was delighted, and sent his obligation by return, at the same time expressing a wish to promote the order 'i thank you most cordially for the honour which you havedone me in conferring upon me the order of st martin. the fact that i am not a masonmakesthat honoursomewhatexceptional,and i can butvalueit the more highly in consequence' he returned the rituals toyarkerand addedthe hope that 'i shallproveuseful, asi shallcertainly endeavour to beactive,in the diffusion of the order among occult students who are not masons (letter of 5 february1897).there is noevidencethat waite applied isreligion'127for a charter, but papus (dr gerardencausse,1865-1916, the founder in 1884 of the martinist order, referred to the setting-up of two new 'formati

r stages' neither book, however, seemed adequate:'thesoul inbothis encompassed by a great splendourofimages which testify to their wealthofmeaningbutdonotpart their curtains to shew the light behind. there is above all no suggestionofliberation from the worldofimages into the still being of pure unmixed intelligence'(sly,p. 17j. thatwouldnotbe conveyed until he began to construct, in poetic form, the rituals for his fellowshipofthe rosy cross.136a. e.waite-magicianofmany parts _butthere is no question that waite had experienced this state himself.'ithas been given to me, he continues,'toknowofthis stateundertheinfluence of etherinaway that i may never looktoexperience until the end of all travellings; it has been given to me to find its threshold in a still stateofmind''underthe influence

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ddition to his '30 volumes' of conversations with angelic beings and departed human spirits he transcribed verymany unpublishedmanuscripts onalchemy,the kabbalah, talismanic magic, and on magical invocations, includingdrrudd'sninehierarchiesa/angels,which containsthe'18great calls and celestial invocations of the tables of enoch. thus, within the society of rosicrucian freemasons were to be found the rituals, and adepts with both the knowledge and will to use them, that lay at the very heart of themagicalsystemof the golden dawn. but spiritualism and freemasonry were not the only currents of thought in english occultism. in1875a third and even more influential movement made its appearance in new york and rapidly gained world-wide, enthusiastic, and utterly uncritical support. this was the

alchemical in origin, would have posed few problems for westcott, who was familiar with old alchemical and magical texts and was well aware oftrithemius'polygraphiae-thebook which contains the cipher's key. trans255 lating it he found that it was in english, although written from right to left, that it allowed for both male and female initiates, and that it needed considerable improvement before the rituals could be worked. he further found that the german adept was the 'famous soror' sapiens dominabitur astris of nuremberg, whose real name was anna sprengel. in her 'reply' to westcott's initial letter, anna sprengel distri255 buted occult largesse wholesale: westcott was raised to the statusofadeptus exemptus(t=4260, he was authorized to establish a new temple in england and to choose tw

.d. in the outer'.theyalso had to pay a ten shilling admission fee, an annual subscriptionof2s6d and the costofrituals and lectures. once initiated, the neophyte found himselfina temple ruled bythreechiefs who acted as imperator, cancellarius (or34 thegoldendawnsecretary, and praemonstrator (whose task was to oversee the studiesofthe members and to ensure that they learned and correctly performed the rituals).therituals themselves were carried out by other officers whosetitles-hierophant,hiereus, hegemon, kerux, stolistes anddadouchos-weretaken from the eleusinian mysteries and who had themselves attained the grade appropriate to their status.theirfunctions would havebeenexplained to the neophyte in the courseofhis initiation (see appendix a).buthowever impressive the officers were and how

uals themselves were carried out by other officers whosetitles-hierophant,hiereus, hegemon, kerux, stolistes anddadouchos-weretaken from the eleusinian mysteries and who had themselves attained the grade appropriate to their status.theirfunctions would havebeenexplained to the neophyte in the courseofhis initiation (see appendix a).buthowever impressive the officers were and however awe-inspiring the rituals, they were not magical rituals, and the rosicruciansofthe golden dawn, although they were loth to admit it, wanted magic. mathers, alone among the secret chiefs, recognized the members' needs and his genius for creat255 ing rituals ensuredthatit was not long before they got what they wanted;but-asis the way withmagic-itbrought untold trouble in its wake. references:iarthur machen,thing

who followed the order's temple as it lurched from one damp kensington flat to another, fetching up at last in a room above the yarker library in maida vale. even though it lacked a permanent home thef'.r.267.c.267.did not lack for rituals, for waite began to print them in1916and never got around to stopping; even on his deathbed, in1942,he was preparing a revision of the ritesofhis inner order. the rituals themselves are so ponderous and unexciting that there was no risk whateverofanother temple purloining them, but the outlines of theorderworkingswereappropriated by alvin lang255 don coburn, the photographer, who fell out with waite in1922when he utilized the robes and some of the temple settings of the f..r'.c..for the universal order which he was then engagedinreorganizing (its purpos

GILBERT THE MAGICAL MASON

ks from the insupportable flame of the majesty of god, and are beyond the influence of any that dwell in the world of form.70themagical mason[this paper was read to the members of the isis temple of the golden dawn at an unrecorded date.itwas preservedbythe revd w. a. ayton and later came into the possession of a. e. waite.]7.courageversus obsessionthere are very few passages, my dear fratres, of the rituals of the g[olden] d[awn] that are not pregnant with meaning, and very few that are not of someusefor some purpose or another. call to remembrance on this occasion the solemn warning, which has been conveyed to everyone of you in turn, by the honoured hiereus when standing above you with sword out255 stretched, he recited these memorable words:'child of earth -remember255thatfear isfailur

en these sounds were represented by signs, and an alphabet was born. writing was first appliedtothe edicts of kings, and then to record the titles of the dead, and lastly to preserve the fragments of knowledge as they were gained, and also to preserve and perpetuate the use of formula: of worship which had seemed to be effectual in the propitiation of gods, and from these short and simple prayers the rituals of all religions have been elaborated. as men observed the sun, moon and stars in their courses, they formed the ideas of being superior to themselves in power and glory, enthroned ill those heavenly bodies, and did not doubt that such gods ruled them, catered for them, and at times destroyedthem-hencethe need of a theology, of religious worship, of offerings and of sacrifices. from pr

GILBERT THE SORCERER AND HIS APPRENTICE

t readily recurs in considering the question, namely the formulae of cursing, often thought to be the sole manifestation. of the evil powers of witches and wizards, and which is the dark reverse of the powers of healing and blessing .inegyptian mythology the great bad god was typhon apophis. he it was who obstructed and destroyed the benefits bestowed on manbyrathe sun.therationale, therefore, of the rituals.for.banishing evil things was. to devote them to typhon apophis, from whom they came, and then to expel and banishhimand them bag and baggage, in order that the power of ra to bless the earth and the dwellers thereon might be re-established, and this power belonged to the priest" initiates of the temples.forthe casting out of evil, then, the rituals were devised, and this seems a long

on the world? putting out of account the charlatans and impostors, of whom i fancy the middle ages could show quite as plentiful a crop as the modern world, how did the genuine witch or wizard, or those who believed themselves to be such, regard themselves and their art and powers- what were in short their experiences? the accounts of their victims are given in ample enough detail in the trials. the rituals may to a large extent be recovered. some are fully expounded in the great grimoire, and recorded by trithemius and others. the confessions of known witches, notably that of isabel goudie, which is perhaps the most fertile storehouse of later medieval formulae, prove that the older rituals were still practised in the seventeenth century. but the corruptions and omissions indicate that t

the renaissance, by max hueffer in this country, partially too by harrison ainsworth in hislancashirewitches,butnone of these are really very convincing. they hardly caught the witches' own thoughts, and leave but the impression of a vivid nightmare. yet there are actual descriptions by witches who profess to have been there, and possibly it might be done. returning for a momenttothe question of the rituals. there is little doubtoftheantiquity of very many of them. we find theminthe grimoire, and in trithemius; we search back through the pages of virgil and hesiod, and we seem to see the origins of the same formulae. we look at the book of the dead, and the same meet us again in ancient egypt. in the. confessions of isabel goudie and other witches of her circle appear mutilated and corrup

ertain rhyme and rhythm. in many cases these can bewitchcraft rituals157traced back to actual invocations and prayers to gods believed in when the world was young. a large volume might be filled with the history of witchcraft rituals and invocations, butitwould bring us no nearer to understanding the witch.itwould remain a curious study in folk- lore. the one outstanding and relevant fact is that the rituals, mutilated and corrupt as they are, yet work, or at least the practitioners believe they do. and so we practically arrive at this. a man or woman- but more often a woman- who is a natural magician, is led to try some simple experiments, and succeeding by means of a power which probably is latent in all of us, is moved to go on, loving the excitement, and loving the success and the powe

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

roman catholicism, salted with occultism. to the cold intellectualism of the swedish visionary was added the veneration of the virgin mary and recital of the athanasian creed; while individual members studied renaiss-ance alchemy, the theurgy of alexandria, hermetic authors, the philosopher s stone, the divine science of numbers, and the mystical interpretation of dreams4[4. even less is known of the rituals they practised, but when two english swedenborgians, william bryan and john wright, visited the society in 1789, they were finally initiated into the mysteries of their order, after a certain process of examination, probation, and injunction of secresy 5[5. subsequently they were most solemnly introduced to what was called the actual and personal presence of the lord; which, it appears

reemason. writing in the issue of 5 march 1881, t. b. whytehead asked the editor for space in which to disavow any acceptance on my part of the office of provincial grand master for york in the swedenborgian rite, which he was recorded as holding in the cosmopolitan masonic calendar. he knew nothing, he added, of any lodge of the rite in york or of the rite itself, further than that of having had the rituals furnished to me some years ago, on payment of a guinea registration fee to a lodge of the order at sheffield. the rituals, i may add, are the veriest twaddle, and the guinea was the worst spent money i ever disbursed. 38[38] r. f. gould, the history of freemasonry. edinburgh, 1884 vol. 3, p. 322. 39[39] action of the grand lodge of massachuseus against spurious rites and decrees and ir

in the hope of emulating them will have no difficulty in finding it; manuscript and typescript copies of the ritual can be found in the libraries of ugle and of the grand lodge of massachusetts, while a typescript copy made by waite is in the high council library of the sria. there is also a printed version in vol. 1 of collectanea, somewhat inaccurately transcribed by harold voorhis in 1938. but the rituals were not intended simply to be read. beswick, who wrote them, felt that the masonic lodge was the ideal forum for conveying great religious truths in pictorial and dramatic form: the main objects of our temples should be to make them schools for teaching symbolism and correspondences, which we can better do in such schools than from our pulpits. the dramatic form of representation is i

methods alone43[43. the emphasis on temples is explained in his book, where beswick sets out the difference between the lodge and temple of the rite: all non-ritual business, from minutes and elections to examination of a candidate s proficiency is conducted in the lodge, while in the temple, nothing but the actual ritual work is done (p. 170. he goes on to give a ponderous and diffuse account of the rituals themselves, but. there is a much clearer and briefer description in waite s secret tradition in freemasonr (1911, vol. 2, pp. 234 235. in the grade which is equivalent to that of entered apprentice [i.e. enlightened phremason, or green brother, the candidate is informed that he stands at the threshold of the garden of eden and the place of the tree of life. the proposal, however is to

GILBERT R A THE MASONIC CAREER OF A

the marriage took place. 4[4] waite's education was of the 'dame school' variety, save for two terms at the roman catholic school, st. charles's college in bayswater, in 1874. 5[5] slt, chapter 2, passim after his sister's death in 1874 waite began to lose his faith in roman catholicism, although he retained a great love for its ceremonial, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various secret orders. he turned instead towards spiritualism but found no spiritual consolation and moved on to the theosophical society, which fascinated him although he disliked the anti-christian bias of works of h. p. blavatsky who was its driving force. in this way he approached magic in general and eliphas levi6[6] in particular, and be

med anti-clerical writer, gabriel jogand pages, who wrote under the pseudonym of leo taxil and began to issue a series of outrageous and inflammatory works hostile to freemasonry27[27. each successive work became more extravagant in its allegations of satanic practices within freemasonry, until the publication in 1891 of y-a-t-il des femmes dans la franc-maconnerie, in which 'leo taxil' described the rituals of the 'new and reformed palladium, an androgynous and satanic rite ultimately derived from albert pike, one of the most prominent of american masons. this nonsense was avidly swallowed by the french anti-masonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the re

dited by 'a doctor of hermetic science (rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the mea

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 degrees of masonry, of a rival royal arch knight of malta, red cr

ble, 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 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[7

GLOBAL FREEMASONRY

. 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 about the templars the same article, as in masonry, the members of the order of the templars called each other "brother."10 towards the end of the article, we read: the order of the templars and the masonic organi

are similar to those of present-day freemasonry."9 according to dk global freemasonry the warriors and the bankers: a book about the templars the same article, as in masonry, the members of the order of the templars called each other "brother."10 towards the end of the article, we read: the order of the templars and the masonic organization have influenced each other to a noticeable extent. even the rituals of the corporations are so similar as to have been copied from the templars. in this respect, masons have to a great extent identified themselves with the templars and it can be said that what is viewed as original masonic esoterism (secrecy) is to an important extent an inheritance from the templars. to summarize, as we said in the title of this essay, we can say that the starting poi

nosis or secret knowledge. members of these mystery schools were accepted only after a long period of study and initiation ceremonies. among these schools, the first is thought to have been the school of "osiris" based on the events of this god's birth, youth, struggle against darkness, death and resurrection. these themes were ritually dramatized in ceremonies performed by clergy and in this way the rituals and symbols being presented were much more effective because of the actual participation years later, these rites formed the first circles of a series of initiated brotherhoods that would continue under the name of masonry. such brotherhoods always established the same ideals and, when under oppression, were able to lead their lives secretly. they were able to survive to the present- d

ancel them. an expression of masonry's traditionalism: symbols that have not changed for centuries. the theory of evolution revisited dhd the rules that have been accepted as masonry's constitution have been preserved unchanged for centuries. global freemasonry dhe dhf the theory of evolution revisited they are written and unwritten laws of the society. the unwritten laws can be learned only from the rituals and rites of the lodge. there are six written laws that can be found under the title "the obligations of a freemason" first published in the english constitution in 1723. 117 let us examine these words closely: an organization called masonry exists. the members of this organization have for centuries followed a number of laws whose origins are unknown. moreover, they are quite determin

GNOSTIC CATECHISM

the marriage took place. 4[4] waite's education was of the 'dame school' variety, save for two terms at the roman catholic school, st. charles's college in bayswater, in 1874. 5[5] slt, chapter 2, passim after his sister's death in 1874 waite began to lose his faith in roman catholicism, although he retained a great love for its ceremonial, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various secret orders. he turned instead towards spiritualism but found no spiritual consolation and moved on to the theosophical society, which fascinated him although he disliked the anti-christian bias of works of h. p. blavatsky who was its driving force. in this way he approached magic in general and eliphas levi6[6] in particular, and be

med anti-clerical writer, gabriel jogand pages, who wrote under the pseudonym of leo taxil and began to issue a series of outrageous and inflammatory works hostile to freemasonry27[27. each successive work became more extravagant in its allegations of satanic practices within freemasonry, until the publication in 1891 of y-a-t-il des femmes dans la franc-maconnerie, in which 'leo taxil' described the rituals of the 'new and reformed palladium, an androgynous and satanic rite ultimately derived from albert pike, one of the most prominent of american masons. this nonsense was avidly swallowed by the french anti-masonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the re

dited by 'a doctor of hermetic science (rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the mea

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 degrees of masonry, of a rival royal arch knight of malta, red cr

ble, 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 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[7

GNOSTIC HANDBOOK

iscovered this, however there is clear evidence that it was known far earlier to the mayans and egyptians. this cycle is the basis of many different systems of mythology, de santillana and von dechend argue in hamlets 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 t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e cognitive content. while much animal gnostic theurgy page 160 behaviour is learned, it is still a form of mimicry rather than conscious behavioural choices. a classic example of this is found in the canine submission rituals. when attacked, a dog will roll on its back exposing its stomach, by leaving itself open to its attacker, clearly communicating his submission. intuitive rituals. these are the rituals in our lives which take place spontaneously. a mundane example may be when we jump for joy or curl up in a foetal when depressed. while not consciously chosen these intuitive rites represent unconscious forms of expression. another form of intuitive ritual is when we feel drawn to a certain practise or meditation, but we don t know why. sometimes intuitive ritual offers a way in which

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

s the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to freely substitute the portal signs for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden d

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

m of a cross and say "before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. notes: 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of is type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the g

s the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to freely substitute the portal signs for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, mewa general orders r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface general orders and index avete fraters et sorors. the following is a

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

gods .17 it was additionally known as the place of those who had the road of the gods ,18 and the place where gods were made .19 was it a coincidence, i wondered, that this seemed to have been the religious purpose of the three pyramids at giza? the archaic hieroglyphs of the pyramid texts, the oldest coherent body of writing in the world, left little room for doubt that the ultimate objective of the rituals carried out within those colossal structures was to bring about the deceased pharaoh s transfiguration to throw open the doors of the firmament and to make a road so that he might ascend into the company of the gods .20 the notion of pyramids as devices designed (presumably in some metaphysical sense) to turn men into gods was, it seemed to me, too idiosyncratic and peculiar to have be

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ed that to find the 20,000-plus successful cipher solutions thus far discovered would, without computer technology, have involved every human being who has ever lived discovering eight successful solutions in their lifetime. little wonder, then, that the name aleister crowley, adopted at a time when no computer technology existed, yields a value of 194, equal to computer key. also, achad s key of the rituals, in manifestation= 237= personal computer. virtually none of the cipher work that has been done since 1974 could have been accomplished before the advent of computer technology and the widespread dispersal of the personal computer. crowley died in 1947, achad in 1950. they could not have known, but the masters of the great white brotherhood embedded a key to the cipher of the ufonauts

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

a journey to the great outer abyss. the imagery used in these seven rituals is designed to simulate as closely as possible actual journeys to these aethyrs. the other six rituals include magical operations for invisibility, evocations, precipitations, power, health and longevity, and the mastery of death. these rituals are specifically designed for the advanced magician. as an additional word on the rituals contained in this manual, the following quote should be remembered: these rituals need not be slavishly imitated; on the contrary the student should do nothing the object of which he does not understand; also, if he has any capacity whatever, he will find his own crude rituals more effect ve than the highly polished ones of other people. aleister crowley, liber o whether you are a begi

it vision, you should be able to advance to the following exercise: preparation. in addition to the cards used in the beginning exercise, you must memorize the signposts of the desired square. this includes the proper call, the enochian names of power and the presiding egyptian deity and sphinx if the goal is one of the lesser watchtower squares. step 1 consecrate the area around you by executing the rituals of the pentagram and hexagram for banishing. use an appropriate magical formula. steps 2-5 of the beginning method.(see page 118) step 6. recite the appropriate cali (see enochian magic for details an the calls. vibrate the names of power in appropriate order: the holy name, the great king, the six seniors, the two calvary cross angels, the archangel, and the angel. step 7. concentrate

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowledge and conversation with his or her holy guardian angel. the student should have additionally successfully invoked and banished each of the divine, archangelical, and angelical forces in the rituals of this book before setting out to evoke, constrain, and subdue any of the averse forces. should this not be the case, the solitary practitioner should leave magical evocation strictly alone. evocation is not a game to toy with, but a dangerous undertaking even for a major adept. the result of ignoring this warning could be spiritual disaster, ruin, obsession, or even psychosis. psycho

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ame of amorc is conspicuously displayed. further, there are approximately 400,000 persons a year of the general public. schools, colleges, and so on.who visit the rosicrucian egyptian museum and planetarium. also, all of our grand lodges throughout the world, and our subordinate lodges, chapters, and pronaoi publicly reveal our identity in public announcements. therefore, all that is private, are the rituals and teachings which are extended to the member of the order. such a practice, then, is not different than that of many other fraternal orders, even those which are not philosophical or esoteric in nature [46] part four membership information [47 [48] membership all members of amorc in the worldwide jurisdiction (the americas, australasia, europe, africa, and asia) are members of the gr

he imperator having been honored with number 1. on march 29, 1955, mile. guesdon passed through transition after a short illness. in 1956, the imperator asked raymond bernard to become the head of the french jurisdiction, according to mile. guesdon's wish. in accepting this, frater bernard undertook the task of establishing lodges, chapters, and pronaoi in all french-speaking countries, preparing the rituals in french, continuing the translation of the teachings and extension work to make the true order known and recognized. in 1959 he attended the international rosicrucian convention in san jose with his wife yvonne, who assists him very efficiently. he was installed by the imperator as grand master for all french-speaking countries at that time. the death of mrs. martha lewis, the widow

ized people. the rosicrucian burial service and ritual in its explanation suggests a preference for cremation of the body and the scattering of most of the ashes upon running water in brooks or rivers or in the open soil.(see death and funeral service. cromaat.the word maat is an egyptian word meaning truth. when combined with cro, it means as in truth. it is a salutation quite frequently used in the rituals of the organization, both in the temple lodges and in the grand lodge rituals. peculiar to note, if you reverse the letters of the word, cromaat, they constitute the abbreviation of the words: the ancient and mystical order rosae crucis. crux ansata.the looped cross. a tau or t cross with a loop at the top. it is of ancient egyptian origin and was referred to by them as the ankh or key

HAMIL THE ROSICRUCIAN SEER

ght about by not taking the time essential to make careful preparations. successful and danger-free magical operations required not only great knowledge of the occult but also the freedom of time and action available only to those free of the necessity of working for a living. magical operations were certainly not for the dabbler.theclaims that hockley was a progenitor, member, and even author of the rituals of the golden dawn remain unproven (but see part2).thereis little doubt that the golden dawn came from the fertile brain ofdrw. wynn westcott. conveniently for westcott, hockley, mackenzie, eliphas levi, and the revd a. f. a. woodford were all dead by1888when the golden dawn began to emerge. my own opinion is that hockley, having avoided contact with the group practice of magical ritua

HANDBOOK OF EGYPTIAN MYTHOLOGY

ome of the coffin texts spells are given titles that define their function, such as spell for navigating in the great 14 handbook of egyptian mythology figure 4. outer coffin of gua. middle kingdom coffin painted with a map showing the safest routes for the soul to take through the underworld. such maps formed part of the book of two ways (british museum) barque of ra, or include instructions for the rituals that should accompany them. a few spells incorporate elaborate glosses to explain obscure passages. these may reflect the way that religious knowledge was expounded among the elite. some spells are monologues spoken in the person of a deity, beginning with phrases such as i am the inundation-deity who provides food (ct 320; others are dialogues between deities that amount to miniature

memphis decree is best known from the copies in greek and two forms of egyptian on the rosetta stone (see figure 10).81 among the cults supported by the ptolemies was that of the apis bull, who lived in a special enclosure at the temple of ptah. when an apis bull died, it was mummified and given a funeral as elaborate and expensive as that of a king. a papyrus of the first century bce summarizes the rituals to be performed, including mythological dramas. the conflict between horus and seth and the victory of ra over apophis were acted out on boats on the lake of the temple of ptah. this is typical of the way in which egyptian rituals lifted events out of ordinary time and made them part of the whole sequence of mythological history. two young women, preferably twin sisters, played the rol

ccur on tomb walls and coffins right down to the ptolemaic period (332 30 bc. it is a remarkable testament to the longevity of egyptian culture that educated people living in this period could read and appreciate texts composed over 2,000 years earlier. 24. see kurt sethe, dramatische texte zu alt gyptischen mysterienspielen (leipzig, 1928. egyptologists have been unable to agree on the nature of the rituals recorded in this text. they have been interpreted as a coronation ceremony, or as part of the sed festival at which a king s power was renewed by the gods, or a royal funeral. 25. for a persuasive interpretation of the religious symbolism of middle kingdom tomb decoration, see janice kamrin, the cosmos of khnumhotep ii at beni hasan (london and new york, 1999. introduction 49 26. for a

gyptian myth: annotated print and nonprint resources 223 nonprint resources videos egypt uncovered a five-volume set (no. 639328) that looks at major aspects of egyptian civilization in the light of recent research. mythology is covered in the videos deities and demons and mummies into the afterlife. available from shopping.discovery.com. karnak, temple of the gods a beautifully filmed account of the rituals and myths associated with egypt s greatest surviving temple. one of many history channel videos on ancient egypt available from aetv.com. ra: the path of the sun god a full-length animated film by lesley keen based on egyptian mythology. the first part, dawn, shows images from creation myths; the second, noon, follows the life cycle of an egyptian king; and the third, night, animates t

HINE P OVEN READY CHAOS

, its often a useful exercise. it can also be fun, especially if you come up with a plausible explanation for something which is based on made-up or dodgy facts, and loads of people go hey wow, that s really amazing (a few years ago an occult author released a version of lovecraft s necronomicon that sounded good, but which in fact was spurious. so he got loads of letters from people who had done the rituals and wanted to chat about their results. this is also important when looking at beief as a magical tool, and i ll get on to that later. personally, i like to use lots of different systems, and use them as seems appropriate. i tend to flip between d.i.y, qabalah, tantra, cthulhu mythos, shamanism, and anything else that i feel to be appropriate at any particular time. it is worth going i

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

s to protect them from things considered evil, and to promote good. everything changes in time. there is nothing that exists today that existed in the same exact form a few hundred years ago, and witchcraft is no exception. in the same manner that ancient fortune-telling cards have become an alluring gambling game that whets men's appetite for money in the instant future- with the turn of a card- the rituals and spells of witchcraft have been altered by time. once you become powerful enough in casting spells that other witches have found successful in the past, you will find yourself able to adapt them more to your individual needs. it must be stressed that it takes a very strong personality to create variations on the tried and true, but so long as the principle is there, the clear self-a

INITIATION INTO HERMETICS

ubt grasp all the power from the cult reservoir by force and produce healings or other ostensible miracles at any tie if he wanted to. on a high ethical level, the magician would regard such deeds as a sort of theft, and therefore will always refuse to lower himself to do it because he has so many other possibilities at hand. this shall be mentioned only by the way and we shall turn back again to the rituals. it has been said before that any idea, every desire and every imagination can be realize by a ritual, no matter which of the planes, material, astral or mental, be concerned. only the time of realization depends on the mental maturity and the diligence of using the rituals. the magician will choose such best rituals of a universal character that he can use for a lifetime. the fewer de

and every imagination can be realize by a ritual, no matter which of the planes, material, astral or mental, be concerned. only the time of realization depends on the mental maturity and the diligence of using the rituals. the magician will choose such best rituals of a universal character that he can use for a lifetime. the fewer desires he ahs, all the sooner he can book the success. supposing the rituals he chose do not function effectively enough at first, he should not subjoin with others. in the beginning he ought to be satisfied with one or at most three rituals. having arrived at this step of development, the magician will understand perfectly to check on the right measure, and he will also know how much he is able to load. summary of exercises of step iv i. magic mental training:

ISIS UNVEILED

oted heads, we will now translate for the reader fragments from the forms of exorcimt employed by kabalists and christians. the identity in phraseology may perhaps disclose one of the reasons why the romish church has always desired to keep the faithful in ignorance of the meaning of her latin prayers and ritual. only those directly interested in the deception have had the. opportunity to compare the rituals of the church and of the magicians. the best latin scholars were, until a comparatively recent date, either churchmen or dependent upon the church. common people could not read latin, and even if they could, the reading of the books on magic was prohibited under the penalty of anathema and excommunication. the cunning device of the confessional made it almost impossible to consult, eve

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

care, too, has to be exercised on this matter just as it has with regard to the formulation of the question itself. the presiding genius 43 chapter six the presiding genius all previous exoteric works dealing with geomancy are defective in this one particular area at least, the omission of that procedure which is an initiated technique. geomancy is divination through the element earth. in one of the rituals of the hermetic order of the golden dawn the initiate is sworn to invoke, in his workings, the highest name of god that he knows. in this way, whatever he does will come under the guidance and benediction of the highest spiritual force that he knows. thus the ruler of the element of earth has to be magically invoked so that it may truly govern this work of prognostication. it comprises

KETAB E SIYAH

he scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. 16. for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight. 17. but ye are not so chosen. 18. burn upon their brows, o splendrous serpent! 19. o azure-lidded woman, bend upon them! 20. the key of the rituals is in the secret word which i have given unto him. 415 21. with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. 22. now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite

y chosen ones. 416 32. obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. 33. then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! 34. but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. 35. this that thou writest is the threefold book of law. 36. my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khuit. 37. al

e! to me! 66. the manifestation of nuit is at an end. chapter ii 1. nu! the hiding of hadit. 2. come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. 3. in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. 4. yet she shall be known& i never. 5. behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. 420 6. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is theknowledge of me the knowledge of death. 7. i am the magician and the exorcist. i am the axle of the wheel

. now a curse upon because and his kin! 29. may because be accursed for ever! 30. if will stops and cries why, invoking because, then will stops& does nought. 31. if power asks why, then is power weakness. 32. also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. 33. enough of because! be he damned for a dog! 34. but ye, o my people, rise up& awake! 35. let the rituals be rightly performed with joy& beauty! 36. there are rituals of the elements and feasts of the times. 37. a feast for the first night of the prophet and his bride! 38. a feast for the three days of the writing of the book of the law. 39. a feast for tahuti and the child of the prophet--secret, o prophet! 40. a feast for the supreme ritual, and a feast for the equinox of the gods. 41. a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e very oldest rituals existing. we must of course admit that the mere appearance of one of our symbols does not necessarily involve the existence of a lodge, but at least it shows that, even so long ago as that, men were thinking along somewhat the same lines, and trying to express their thoughts in the same language of symbol that we employ today. 25. preservation of rituals and symbols 26. that the rituals and symbols should have been preserved to us with so wonderfully little alteration is surely a marvellous thing; it would be inexplicable but for the fact that the great powers behind evolution have taken an interest in the matter, and gradually brought people back to the true lines when they had swerved somewhat away from them. this business was always in the hands of the chohan of th

be claimed by freemasonry is that its statement of the system is peculiarly felicitous, and that the method of its illustration is unique and forceful. freemasonry is certainly one of the most interesting and influential of the secret societies of the world, numbering in its ranks some five millions of men pledged to observe the ties of brotherhood; and in its wonderful pageants of ceremonial- in the rituals of its many degrees, orders, chivalries and rites are enshrined splendid ideals and deep spiritual teaching of the most absorbing interest to the student of the hidden side of life. 564. although today masons do not call their craft a religion, it has nevertheless a religious origin, as we have already seen, and it does religious work in helping its initiates and through them the rest

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

beyond. chapter iii the cretan mysteries the unity of the mysteries. life in ancient crete. the cretan race. recent discoveries in crete. worship in crete. the throne room. the three columns. models of shrines. the altar objects. various symbols. the statuettes. chapter iv the jewish mysteries the jewish line of descent. the jewish migrations. the prophets. the builders of k.s.t. the recasting of the rituals. the mingling of traditions. the transmission of the new rites. the essenes and the christ. kabbalism. the spiritualization of the temple. the loss of the divine name. chapter v the greek mysteries the eleusinian mysteries. the origin of the greek mysteries. the gods of greece. the officials. the lesser mysteries. the greater mysteries. the myths of the greater mysteries. the magic of

comacine lodges. other survivals of the collegia. the compagnonnage. the stonemasons of germany. the english guilds. the rise of gothic architecture. the old charges. chapter ix the transition from operative to speculative the reformation. the reappearance of speculative masonry. the first minutes. scottish minutes. english minutes. irish minutes. the grand lodge of england. the recomposition of the rituals. two and three degrees. opposition. the succession of l.m.s. the grand lodges of york, ireland and scotland. the ancients. the holy royal arch. the united grand lodge. craft masonry 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 ord

ies, and practically everyone knew that they were largely concerned with the life after death and the preparation for it. this teaching was, however, given to the initiates of the mysteries under solemn and binding pledges of secrecy; and the results of certain lines of action in the world after death were shown in elaborate detail. the essential outline of this secret instruction was embodied in the rituals of initiation, passing, and raising, and it is these rituals which have in part descended to us in the ceremonies of freemasonry, which are still protected by oaths of secrecy as in the old days. 103. every great nation has had its mysteries, through which the great teachers of mankind sought to instruct the people in matters of importance, inspired by the great white lodge which stand

ul an artist, he appears to have been in the close confidence of king solomon, and a member of his council. he was evidently treated as an equal by the two kings, and that is one of the reasons which influenced bro. ward to translate hiram abiff as hiram his father, and to represent the king of tyre as sending his abdicated father to superintend the decoration of the temple. 277. the recasting of the rituals 278. but king solomon s plans for the consolidation of his people were not yet complete; by the building of his temple he had formed an outer centre of national worship, and he now desired that the mysteries, the heart of his people's religion and the centre of their spiritual consciousness, should also be purely jewish in their form. the ceremonial handed down from the days of moses w

d by the critics as impossible, for according to the tell el-amarna tablets, an egyptian princess might not marry a foreigner(*peake s commentary on the bible, p. 296) 280. the mingling of traditions 281. on the return of their embassy from egypt king solomon and king hiram called together the council at jerusalem, and it was decided that they should proceed immediately with the work of recasting the rituals into the jewish form. it is an interesting fact that three distinct lines of tradition were represented in the persons of the three chief members of the council, and of each of these we can find traces in our modern workings. king solomon himself had inherited the egyptian line of succession derived from moses; king hiram of tyre preserved the chaldaean descent; while hiram abiff broug

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

ng it impossible to identify the original text. besides the key of solomon and its derivations, many other grimoires circulated in the middle ages. some of these are still used as references in modern witchcraft. the intent of the majority of grimoires was to teach magicians how to summon and control the power of spirits and demons. the sources were ancient egyptian,greek,hebrew, and latin texts. the rituals illustrated in grimoires are usually very complicated. they suggest ways of dressing and of behaving during and prior to evocation ceremonies. they contain prayers and incantations, directions for the creation of amulets, instructions on how to sacrifice animals, and provide lists of demons and spirits who can be summoned through the grimoire. grimoires users were not necessarily devil

he bennu phoenix temple continued the tradition of the hermetic order of the golden dawn prior to the revelations of its secrets by aleister crowley. the group rejected crowley, whom it viewed as a former member impervious to discipline and subsequently expelled. s. l.macgregor mathers, a former leader of hogd, was also believed to have fallen to the dark powers. the bennu phoenix temple followed the rituals of the ogd. sex magic was allowed if practiced within the context of marriage. sex magic outside of marriage, with a homosexual partner, or as a mystic masturbation was strictly condemned. homosexual behavior was regarded as impure. drugs and animal sacrifice were also forbidden. see also crowley, aleister;magic and magical groups for further reading: gilbert, r. a. the golden dawn scr

levin during the early days of the church s high laws and ritual abuse 147 profile media blitz) and leiber s our lady of darkness, and films such as rosemary s baby (1968, the devil s rain (1975, the car, and many of the later devil cult films from the 1970s through the 1990s that picked up on symbolism from lavey s writings. a feature length documentary, satanis: the devil s mass (1969) covered the rituals and philosophy of the church, while lavey himself was profiled in nick bougas s 1993 video documentary speak of the devil. lavey s musicianship is preserved on several recordings, primarily strange music (1994) and satan takes a holiday (1995, both released by amarillo records. these reflect his penchant for tunes from the 1930s through the 1950s, which range from humorous to doom-lade

r of copy-cat books. there were no documented cases of sra survivors prior to 1980. however, many such cases suddenly appeared in the wake of the success of michelle remembers. emergent court cases uncovered abuse situations precisely like (or almost identical to) michelle s. subsequent investigations, such as the one conducted by the authors of satan s silence, revealed that the book was a hoax. the rituals described by the coauthor dr. lawrence pazder appear to have been loosely based on his studies of indigenous african religions (robinson in lewis 2001) pazder, who apparently coined the expression ritual abuse, left his wife to marry his patient. reciprocating, smith left her husband to marry her therapist, dr. pazder. concerned that a network of secret satanists might really exist, la

(1608 1674, puritan author of paradise lost. 1692 salem witch craze gets underway in salem now danvers massachusetts. during the course of the witchcraft trials, 141 people were arrested as suspects, 19 were hanged, and one was pressed to death. 1717 formal beginning of freemasonry, when four lodges met in london and established the grand lodge, in order to restore masonry. freemasonry influenced the rituals of ceremonial magic, and, in turn, the rituals of religious satanism. 1810 birth of alphonse-louis constant( eliphas levi, 1810 1875, a french occultist and writer who is a major link in the chain that led to modern magical practices. 1821 birth of charles baudelaire (1821 1867) a french poet who wrote about alienation and evil. one of baudelaire s most important satanic pieces is his

LIBER LXI

the order. new and revised rituals were issued, and fresh knowledge poured out in streams. 11. we must pass over the unhappy juggleries which characterized the next period. it has throughout proved impossible to elucidate the complex facts. we content ourselves, then, with observing that the death of one of his two colleagues, and the weakness of the other, secured to s.r.m.d. the sole authority. the rituals were elaborated, though scholarly enough, into verbose and pretentious nonsense: the knowledge proved worthless, even where it was correct: for it is in vain that pearls, be they never so clear and precious, are given to the swine. the ordeals were turned into contempt, it being impossible for any one to fail therein. unsuitable candidates were admitted for no better reason than that o

LIBER O

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

LIBER CHANOKH

as a vowel .i, or a consonantal .y. c is generally pronounced hard, although in some of the calls it is transliterated as in which case it is pronounced soft. an alternative discussion of enochian pronunciation issues may be found in laycock (1978. 3: this ritual fragment is abbreviated from the opening of the portal grade (attributed to spirit) in the hermetic order of the golden dawn. similarly the rituals preceding the third through sixth keys are abbreviated versions of the appropriate elemental grade openings. 4: the following text of the keys or calls is a phonetic rendition, inserting vowels where necessary according to the g.d. pronunciation rules. note that final .e.s are pronounced separately. the english translations have been slightly modified from those in the dee mss, in addi

LIBER COLLEGII SANCTI

similar correction. the task of a dominus liminis. g. liber mysteriorum. h this work is unpublished; it may not be extant as such although related material survives in one of crowley fs manuscript notebooks; in any case the context in which it is cited suggests it deals with the theory and practice of running a magical order; it may also include, overlap with, or be identical with one or more of the rituals alpha, beta and gamma mentioned in gliber dclxxi vel aort h (a version of the neophyte initiation ritual which survives in typescrip gliber lxv l i b e r c o r d i s c i n c t i serpente svb figvra ynda v a a publication in class a 1 i 1. i am the heart; and the snake is entwined about the invisible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffa

LIBER DCCCLX JOHN ST

ke a shipwrecked paul, one would probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer.and one which is quite unconnected with the question.is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates.the twins of the twin signs of 0= 0 ritual.are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of pe in 4= 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various .stations of the cross. or points upon his mystic journey. he must john st. john 41 assuredly drink blood for the sacrament.ah! now i s

thoth to send me taphthartharath with a little information as to the route.i do not know where i am at all. this is a strange country, and i am very lonely. this shall be my ritual. 1. banishing pentagram ritual. 2. invoking ditto.1 3 .the bornless one [see the .goetia..ed] 1 [for these two see .liber o vel manus et saggita. in equinox i (2) and elsewhere] john st. john 73 4. the calls i.vi with the rituals of the five grades [from dr. dee.s and the g d mss..ed.]1 5. invocation of thoth. 6 (no: i will not use the new ritual, nor will i discuss the matter) an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough; the forces invoked came readily and visibly; thoth in particular as friendly as ever.i fancy he takes this record as a complimen

LIBER GRADUUM MONTIS ABIEGNI

in equinox i (3, with one textual amendation made as noted below. the figure gthe slopes of abiegnus h has been redrawn rather than scanned; rubrication has been used in the hopes of making it a bit more comprehensible. liber xiii was reprinted in the compilation gems from the equinox and in equinox iv (1, commentaries on the holy books and other papers. in the notes below i endeavour to identify the rituals and instructions alluded to in the text. 1 papers a to g in class d collectively comprise liber 185, gliber collegii sancti. h each bears on one side the task of one of the a a grades from probationer to adeptus minor, on the other side the oath of the grade in question. 2 that is, those who were deemed to be slacking, being eidle or luxurious. f ritual xxviii, the ceremony of the seve

LIBER HHH

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

LIBER LXI VEL CAUSAE

new and revised rituals were issued, and fresh knowledge poured out in streams. liber lxi 4 11. we must pass over the unhappy juggleries which characterised the next period. it has throughout proved impossible to elucidate the complex facts. we content ourselves, then, with observing that the death of one of his two colleages, and the weakness of the other, secured to s.r.m.d. the sole authority. the rituals were elaborated, though scholarly enough, into verbose and pretentious nonsense: the knowledge proved worthless even where it was correct: for it is in vain that pearls, be they never to clear and precious, are given to the swine. the ordeals were turned into contempt, it being impossible for anyone to fail therein. unsuitable candidates were admitted for no better reason than that of

LIBER O

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

LUCIFERIAN SORCERY

veloped from goetic sources for this work, and the triple hermetic circle of hamara t would be used for the magician to stand or sit within. some sorcerer s due to aesthetic alignment prefer to use 23 the goetic circle of pacts, as developed by eliphas levi. this would be advised if for the advanced black magickian who is able to ultimately balance the concepts of holy and infernal. one would use the rituals of daemonic evocation or summons of shadow forms or qlippothic beings for such operations, not the great work or holy magick. let the sorcerer not be bound by the instruments of magickal art, for these are outer projections and extensions of the will. the sorcerer may be clothed and draped in the night sky, covered in the grave soil and green of the earth and through the perception of

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ined the order seeking some personal advantage, and he had been disappointed. as he put it "of all the impositions that have appeared amongst mankind, none are so ridiculous as the mystery of masonry" and he hoped that his publication would. have its desired effect in preventing so many credulous persons being drawn into so pernicious a society"16 for the benefit of the credulous, he sets out all the rituals in which he participated when he became a mason. in a sense we are indebted to prichard. in the period around 1717 the premier grand lodge seems to have been working a system of two degrees. through his expose we have learned that by 1730 the premier grand lodge was using a ritual of three degrees.17 masons of the period did not feel this indebtedness. they were made very indignant by

tion of the first three degrees, that the royal arch contains mystical material. later we will consider some of the writings of laurence dermott, as well as the masonic symbolic structure and the role which is played by this "fourth degree" we may feel that the antients may have been accusing the moderns of having forgotten their mystical heritage. through the last few decades of the 18th century the rituals and symbolic structure used by both grand lodges continued to evolve. perhaps no single mason had more influence on that evolution than did william preston. preston was initiated into freemasonry in 1763 in a lodge working under the antient grand lodge. very shortly thereafter he joined a lodge working under the premier grand lodge. by 1768 he was the master of philanthropic lodge, and

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

c philosophy freemasonic symbolism mystic christianity the cross and the crucifixion the mystery of the apocalypse the faith of islam american indian symbolism the mysteries and their emissaries conclusion the secret teachings of all ages an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy being an interpretation of the secret teachings concealed within the rituals, allegories, and mysteries of all ages by manly p. hall san francisco printed for manly p. hall by h.s. crocker company, incorporated mcmxxviii [1928, no renewal] scanned at sacred-texts.com, november, 2001. j. b. hare, redactor. this text is in the public domain because it was not renewed at the us copyright office in a timely fashion. these files may be used for any non-commercial pu

f decadent pagandom to publish and thus preserve for posterity its secret (or unwritten) doctrine. in its teachings ancient idealism found its most perfect expression. neo- platonism was concerned almost exclusively with the problems of higher metaphysics. it recognized the existence of a secret and all-important doctrine which from the time of the earliest civilizations had been concealed within the rituals, symbols, and allegories of religions and philosophies. to the mind unacquainted with its fundamental tenets, neo-platonism may appear to be a mass of speculations interspersed with extravagant flights of fancy. such a viewpoint, however, ignores the institutions of the mysteries--those secret schools into whose profundities of idealism nearly all of the first philosophers of antiquity

rice, in his indian antiquities, discourses at length on phoenician, carthaginian, and greek expeditions to the british isles for the purpose of procuring tin. others are of the opinion that the mysteries as celebrated by the druids were of oriental origin, possibly buddhistic. the proximity of the british isles to the lost atlantis may account for the sun worship which plays an important part in the rituals of druidism. according to artemidorus, ceres and persephone were worshiped on an island close to britain with rites and ceremonies similar to those of samothrace. there is no doubt that the druidic pantheon includes a large number of greek and roman deities. this greatly amazed c sar during his conquest of britain and gaul, and caused him to affirm that these tribes adored mercury, apo

ter mysteries. even the heir to the throne was not eligible until he had been crowned pharaoh, when, by virtue of his kingly office, he automatically became a priest and the temporal head of the state religion (see wilkinson's manners and customs of the egyptians) a limited number were admitted into the greater mysteries: these preserved their secrets inviolate. much of the information concerning the rituals of the higher degrees of the egyptian mysteries has been gleaned from an examination of the chambers and passageways in which the initiations were given. under the temple of serapis destroyed by theodosius were found strange mechanical contrivances constructed by the priests in the subterranean crypts and caverns where the nocturnal initiatory rites were celebrated. these machines indi

m, whose cult he had promulgated. odinism then supplanted the worship of thor, the thunderer, the supreme deity of the ancient scandinavian pantheon. the mound where, according to legend, king odin was buried is still to be seen near the site of his great temple at upsala. the twelve drottars who presided over the odinic mysteries evidently personified the twelve holy and ineffable names of odin. the rituals of the odinic mysteries were very similar to those of the greeks, persians, and brahmins, after which they were patterned. the drottars, who symbolized the signs of the zodiac, were the custodians of the arts and sciences, which they revealed to those who passed successfully the ordeals of initiation. like many other pagan cults, the odinic mysteries, as an institution, were destroyed

MASTERING WITCHCRAFT

current flowing: perfumes, sounds, strobe lights, wild dancing, sex, mantrams, hymns, and so on wherever your preference lies. anything and everything may be pressed into service to get your imagination crackling and those cold shivers running up and down your spine. this, of course, is the rationale behind the traditional trappings of witchcraft quite apart from the paraphysical implications of the rituals. a suitable setting for your magical acts is therefore requisite as one of the primary stimulants to your witchly imagination. a living room or den is about the best most of us can manage in these days, but this is where your imagination comes in and invests the place of working with all the mystery and terror sufficient to start your black juices flowing. the occasional grotesque stat

ng a certain power to your rituals. then there are spirit entities or demons, halfway between men and gods in their constitution, traditionally predating us in their evolution, however the remnants of the nephelim, in fact. vassago, who you will also encounter in a later chapter, is one of these beings. finally, there are the spirits or shades of the dead themselves, such as will be dealt with in the rituals of necromancy in chapters 3 and 4. gods, demons, shades these constitute the chief inhabitants of the witches' pantheon. of course, there are many minor, elemental spirits which you will be dealing with in the course of your career, but they will generally be those which you yourself create. any talisman, image, alraun, or mandragore you may make will partake of the nature of an elemen

s for that very reason; a uniform one for sabbats and esbats, and a more individualistic one for private use. again your witch name and appropriate signs may be embroidered on the hem or breast of the garment if you desire, but this really isn't necessary. indeed the tabard itself is not entirely necessary. it is merely a psychological prop to put you in the right frame of mind for magic, and all the rituals and processes can be as easily performed wearing your ordinary, everyday clothes just as long as they don't work to your disadvantage by bringing you back down to earth again with a bump, that is. your witches' working tools in order to perform any act of successful ritual witchcraft, you must have your set of basic traditional working tools. without them, all the most powerful born-wi

they can be switched on and off at will. but keep working at it! as i say, all things yield to perseverance, matters of love no less than anything else. should you gain no appreciable result the first time around, one of the following spells will aid you in your entrapments. the last two are very potent and can be of considerable help to the lustful though maybe as yet unfascinating practitioner. the rituals themselves in this area of magic are ruled by a very different power to habondia. in fact, we are dealing with her consort, the horned one, in medieval times claimed by the church to be none other than satan himself. the attribution is merely scholarly, however, as the horned one existed long before christianity came into existence, with its concept of the devil. whereas habondia's sym

and she the bitch, i the helve and she the axe, i the cock, and she the hen. as my will, so mote it be! having done this, hopefully without exciting too much attention from your neighbours, either present the loaded looking glass to your future ladylove as a gift, or in some way induce her to gaze into it. one look and she will be lost to you. be prepared to have the clothes torn from your back. the rituals of this section are also best performed on a thursday, a day held sacred by witches to the more aggressive approach to love, again at 8 a.m, 3 p m, or 10 p.m. unlike any other spell you have performed before, however, you will be employing a grand triangle of manifestation, and the instruments of power will be your athame and chalice; the altar should be decked with animal horns, everg

MEANING OF MASONRY

f the masonic scheme tends to develop upon precisely similar lines. its meaning is not discernible all at once, and unless our minds are properly prepared and our understandings carefully trained, they are unlikely ever to participate in the real secrets and mysteries of masonry at all, however often we may watch the performance of external ceremonial or however proficient we may be in memorizing the rituals and instruction lectures. the first stage, the first conception of what masonry involves, is concerned merely with the surface-value of the doctrine; with an acquaintance with the literal side of the imparted knowledge which we all obtain upon entering the craft. beyond this stage the vast majority of masons, it is to be feared, never passes. this is the stage of knowledge in which the

perplexing answer" because that is a point from which a master mason cannot err" and you are no wiser. brethren, it is just this elusiveness, these intentional enigmas, this purposed puzzle-language, that are intended to put us on the scent of something deeper than the words themselves convey, and if we fail to find, to realize and to act upon, the intention of what is veiled behind the letter of the rituals, we can scarcely claim to understand our own doctrine; we can scarcely claim to have been regularly initiated, passed and raised in the higher sense of those expressions, whatever ceremonies we have formally passed through" the letter killeth, the spirit giveth life" let us enquire what the spirit of this puzzle-language is. the method of all great religious and initiatory systems has

redeem all that is be low its own purity and perfection. 4& 5. ezra and nehemiah. in the great mystery system of egypt, which long anteceded the hebrew system, the regenerate candidate, who had achieved the highest possible measure of self-transmutation of his lower nature, was accorded the title of osiris. it was the equivalent of attaining christhood. the nature of the perfectioning process and the rituals in connection therewith are, thanks to certain modern scholars, available to us and are recommended to the student who desires to know how arduous and real that process was and the extremely high degree of regeneration aimed at. in hebrew the title osiris became changed into azarias (and sometimes zeruiah) and shall further corrupted into esdras and ezra, the name of the senior scribe

MICHAEL FORD WITCHMOON

n used in the vampiric current since. the devilcosm (another name for the varcolaci sigil) is as much a symbol for the left hand path as it is a gateway towards the dark realms of night and fog. through this seeming mirror, you will be able to assume the wraith form so described in the devilcosm sigil itself. through these gates, the queen of the sabbath, lilith gives you the knowledge to become. the rituals contained in this grimoire each involve the use of the sigil. this feature derives from coven nachttoter (coven maleficia, a magickal base in which the author received the setting to write this book during the babalon working of december 1998 e.v) where this sigil was present in all night side path workings. sigils permit an individual or collective to focus upon one strong and consist

nd birth. black isis is also a formula which combines the goddesses kali, hecate, lilith and babalon into one specific goddess form. 5. the waking flesh of day side activities. 6. the book of pleasure 7. widdershins is the counter-clock wise movement within or in the motion of a circle. this represents the under flowing of energy, in which the base of all power resides. the backwards movements in the rituals of witchcraft and magick are based on the darkside workings from ages past. 8. the witches sabbat/axiomata published by fulgur of london. 1992 9. the morning star is also known as venus, the roman name which equals lucifer. all rites undertaken in venus are of light, therefore of lucifer. 10. the art of rosaleen norton published by wally glover in 1982 and pan s daughter by nevill drur

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

kind of consciousness and behavior will precipitate thefourth outcome mentioned in this chapter. the outcome asked for a remedy that is rel-atively non-violent, attractive to all peoples from any class or culture, and guaranteedto be 100 percent successful. the answer is that we, the present occupants of theplanet, make a conscious return to the land (to the earth) and that we begin again toapply the rituals preserved by the shamanic traditions of our individual races. in sodoing, we strengthen the immune system of the biosphere, which then allows theearth (in its own mysterious manner) to destroy or repel the offending presence. thus,the pathogens infecting her become eradicated in a way that is sane, healthy, and per-manent.when the sleepers awaken and make a return to the earth, a great

gical and healing powers. this cult lived in the tau-rus mountains and in syria.pherylltthe order of bards that colonized britain. also known as the pharon. they worshipped the serpent god-dess keridwen. their capital was emyrs, the ambrosial city overlooking the irish sea. this was alsocalled dinas affaraon.cauldron of keridwenused for the preparation of psychedelic drugs from plants and used in the rituals.amaraka/americaderived from a word meaning serpent. it is the word for the priests of the south american native tribes,particularly the inca. it may be the real root of the word america which has been referred to by blav-atsky as the land of the serpents.atlantis, alien visitation, and genetic manipulation207 appendix b: book abstracts machu piccugoes back to the period 3,000 b. c. acc

method by which the nagas and sa-dag on the site mightbe appeased and treated. the lama will know something about them either through dreams, divinationor clairvoyance. according to buddhist tantric practice, there are other ways of performing rituals.these are: peaceful, increasing, forceful and wrathful.the methods that apply to pacifying creatures ofother realms are peaceful and wrathful, and the rituals used are extremely varied, in type as well as intradition.generally, in either case, a ritual based on sutra called tashi sojong is performed, to bring good luckand please the dwellers. if performing tantric rituals, the lama will offer tormas to the sa-dag or nagasabiding on the land. tormas are conical-shaped offering cakes which have been blessed in three ways bya highly realized be

MICHAEL W FORD THE VAMPIRE GATE

cup of the beast and his bride, the devil's harlot. herein is the path as walked by one who seeks to reveal the true path of ahriman and lilith-az, to manifest in flesh the spirit of azi dahaka and cain. herein is magick from the foundation to higher pathworkings of sorcery and black magick. here the works which burn away the modern white-washing of so-called magick and or witchcraft. herein are the rituals of lucifer, ancient persian sorcery, goetic magick and forbidden sex magick" for more than a decade left hand path and dark withcraft expert michael w. ford has laboured in the forbidden fields of the dark side of the occult, lit by the pale moon of luciferian ambition and satanic drive. luciferian witchcraft represents perhaps the major part of his published accomplishments to date. t

well crafted by a master.beware of the pale hecate. create your gods with care, for they will reform you in their own image. the foundation of book of the witch moon is in the darksome practice of vampirism and predatory spirituality. the nine angles and the trapezoid workings, inspired by anton lavey and presented 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

MICHAEL WYNN THE SOUL TRAVELERS

ably lucky. we all have will and desires, but what stops those everyday thoughts from becoming magical commands? the answer is ritual, visualization, and invocation. we all have ritual. some smoke a cigarette the moment they wake up, some stumble to the coffee machine, and others head straight to the bathroom. everyday we engage in ritualistic behavior, but the difference between our rituals, and the rituals of the magician is that ours are utilitarian, while theirs are symbolic. ours are done to achieve a goal that needs achieving frequently, so we do them frequently, while in their rituals the individual actions are symbolic of their intentions, and represent an organized way to send commands to the magical program. the second major difference between our ritual and theirs is intense vis

ype of magical energy. two common types of magic is ritual magic, and natural magic. natural magic relies on the occult essence of a particular material in order to project a certain energy. practitioners of natural magic often procure many strange herbs, stones, and may even require a substance derived from a dead animal. it is this type of magic that is most commonly associated with witchcraft. the rituals of natural magic are minimalist, and often involve no more labor than procuring rare substances and wishful thinking. literally. the texts of natural magic are often written after the fashion of a cookbook. write the full name and birthdate of the lover you desire on a pink candle, light the candle, and visualize them running into your arms, over and over again (yeah, thanks anyway! i

MORALS AND DOGMA

owing work has been prepared by authority of the supreme council of the thirty-third degree, for the southern jurisdiction of the united states, by the grand commander, and is now published by its direction. it contains the lectures of the ancient and accepted scottish rite in that jurisdiction, and is specially intended to be read and studied by the brethren of that obedience, in connection with the rituals of the degrees. it is hoped and expected that each will furnish himself with a copy, and make himself familiar with it; for which purpose, as the cost of the work consists entirely in the printing and binding, it will be furnished at a price as moderate as possible. no _individual_ will receive pecuniary profit from it, except the agents for its sale. it has been copyrighted, to preven

shocked the candidate, and then became ridiculous, and were wholly disregarded. acolytes were exposed to tests, and compelled to perform acts, which, if real, would have been abominable; but being mere chimeras, were preposterous, and excited contempt and laughter only. eight hundred degrees of one kind and another were invented: infidelity and even jesuitry were taught under the mask of masonry. the rituals even of the respectable degrees, copied and mutilated 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 cla

o, that nature became her own expositor through the medium of an arbitrary symbolical instruction; and the ancient views of the relation between the human and divine received dramatic forms. there has ever been an intimate alliance between the two systems, the symbolic and the philosophical, in the allegories of the monuments of all ages, in the symbolic writings of the priests of all nations, in the rituals of all secret and mysterious societies; there has been a constant series, an invariable uniformity of principles, which come from an aggregate, vast, imposing, and true, composed of parts that fit harmoniously only there. symbolical instruction is recommended by the constant and uniform usage of antiquity; and it has retained its influence throughout all ages, as a system of mysterious

MOTTA MARCELO THE COMMENTARIES OF AL

h the annihilation; they crossed the abyss. nor could they perform, unless they crossed. see liber 156; also, verses 11 and 45 of this chapter. 18. burn upon their brows, o splendrous serpent! in them, kundalini must have reached the ajna. 19. 0 azure-lidded woman, bend upon them! the eternal sakhti (nuit) must activate the sahashara in them, attracted by the awakening of the ajna. 20. the key of the rituals is in the secret word which i have given unto him. this word is communicated directly to any serious aspirant when needed. 21. with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. samadhi with any god is not the ultimate trance. the ultimate trance is the union of nuit and hadit. that i

nto the mistake of believing that it is their duty to aspire to her. their duty is to do their will, and nothing else. if it is thy will to seek her, do so. if it isn't, do thy will. the grades are three, and 'they also serve who stand and wait. besides, she is everywhere. 33. then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! law, in the common sense of the word, should be a formulation of the customs of a people, as euclid's propositions are the formulation of geometrical facts. but modern knavery conceived the idea of artificial law, as if one should try to square the circle by tyranny. legislators try to force the people to change their customs so that the "business men" whose gre

sage, and also "a musical strain. the literal equivalence of nem and the latin nemo is suggestive (let etymologists keep their temper; this is a hint directed not at them, but at babes of the abyss) in hebrew 'law' is thora, and equivalent (that is, qabalistically) to words meaning "the gate of the kingdom" and "the book of wisdom (heed well, 0 children) 34. but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. the ordeals are at present carried out unknown to the candidate by the secret magick power of the beast. those who are accepted by him for initiation testify that these ordeals are frequently independent of his conscious care. they are not, like the traditional ordeals, formal, or identical for all; the candidate finds himself

se who are accepted by him for initiation testify that these ordeals are frequently independent 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. aspiran

e 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 the attention of the hierophant and the high priestess, and what is concealed springs forth within them at the time it is needed. also, this 'hidden half may vary according to individual idiosyncrasy. if any rituals had been 'completely' and 'openly' given, we would have dogma, and no doubt a 'church of thelema complete with pop

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ished his abbey of thelema on a small island off the coast of sicily, the walls of which were covered with an incredible collection of crowley s artistic expertise. frescoes and paintings depicting every conceivable form of sexual deviation adorned the walls. the temple of the abbey (the central hall) contained an altar at the center of a magic circle, a throne upon which crowley would sit during the rituals dedicated to magic and sexuality, and various other occult paraphernalia such as an artificial phallus and a whip. from time to time, crowley would nominate a willing female disciple to be his idea of the scarlet woman, a particularly wanton prostitute. and subject her to every form of humiliation and degradation his fertile mind could come up with including branding between the breast

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

to ascend to heaven.'0 trinity chapel was also the seat of the confederation of the passion and resurrection of our lord, which received patent letters from charles v awarding them the privilege of staging the mystery of the passion and other catholic mystery plays. such performances, which were very popular during the middle ages, offered religious and initiatory amphibological sense relevant to the rituals of craftsmen. over time, however, their meaning was lost and they eventually became spectacles deemed impious by the clergy and justice authorities. nonetheless, the attraction of these plays survived for an audience of diverse quality made up mostly of the "mechanically minded" meaning artisans, according to pierre bonfons, who was a contemporary of this era (the first edition of his

uch further. under the title the change from christianity to deism in freemasonry,4 he maintained the theory that the book of constitutions deliberately rejected christianity and replaced it by simple deism as the religious basis and profession of faith in freemasonry, despite the order's apparent monotheism. he did not explain, however, what meaning could thus remain invested in what remained of the rituals and ancient symbolism of operative masonry. akin to clarke's theory, but reaching a different conclusion, was the hypothesis put forth by albert lantoine in 1925 in his book la franc-maconnerie chez elle. it is interesting to note that lantoine had little inclination to center his interpretation of freemasonry on its symbolism. in his opinion, the liberal deism of 1723 was assumed as a

haps the best informed and most active freemason of that time, the research arrived at the conclusion that freemasonry was related to the templar order, such as it was at the time of its founding. the rectified scottish rite and the order of the benevolent knights of the holy city emerged from these conclusions. freemasonry was therefore oriented toward chivalry in the best sense of the word, but the rituals of the new rite approved in wilhelmsbad showed proof, unfortunately, of an almost complete misunderstanding of the operative tradition. the implementation of this system was not negligible on the spiritual and philosophical planes, however, especially in germany. but freemasonry nevertheless continued to evolve primarily in a state of disorder and at the whim of unbridled imaginations

ONYX TABLET OF SET

te of being, so that you can isolate and communicate the elements of that process to those who will come forth to interact with you. firstly the temple was a mystery to you. you didn't know what you would really find here, and it provided a great vehicle to change semiconscious notions of self. this is the first working the the temple stimulates: of finding out who one is, that one really exists. the rituals and activities used to effect this vary with individuals, just as their names and backgrounds vary. but it is the quickening, that reenactment of the getting the gift which onyx tablet: ot.o.4.5 temple of set author: don webb v date: revision: html revision: august 8, 1999 ce prepares the way for the entry into the plain of life. a priest couldn't open that door for you, but what he pr

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ates to the holy person to the left of it. clockwise from top right (northeast, they are a tobacco plant, a stalk of corn, a beanstalk, and a pumpkin vine. their color reflects the body of the holy person, and their roots are in the sacred water in the center. sunbeam rafts the holy people are standing on sunbeam rafts. they are placed in each of the four cardinal directions, which are crucial to the rituals of nearly every native american culture. bowl of water a bowl of sacred water sits in the center of the painting, sprinkled over with special charcoal and surrounded with sunbeam symbols. skirts of sunlight each holy person wears a skirt of red sunbeams. mountainway songs invoke figures such as daylight boy and daylight girl in tracing the beautiful journey from the house of dawn to th

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

n 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, by the grand college of rites of the united states of america. the grand college of rites

year.he is best 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 un

the rite need hardly be alluded to; the published constitutions, diplomas, edicts, etc, furnish abundant evidence of the fact.this heaping up of such a mass of mystic rubbish,merely for the purpose of constituting and governing an association of men, the mission of which is the development of reason and intelligence, and the study of wisdom, is simply ridiculous. in b i d i, after having compiled the rituals of his rite,marconis visited belgium as grand hierophant and successor of his father, and opened negotiations for the establishment of his order in that country.meeting with little encouragement he returned to paris, where, under the name of marconis letuillart, he succeeded in gathering together a few isolated brethren, and instituted a lodge, the disciples of memphis. on the c dd of

ic communication with them. x x x x x bulletin du grand orient de france supreme conseil pour la france et les possessions francaises mars 1865, pp. 4, 5. the grand master of the order, to the presidents of lodges: s s s very dear brethren: article i of the constitution declares that masonic initiation has several degrees, which are passed through and conferred according to the forms indicated by the rituals, and of which the highest is the d dd of the ancient and accepted scottish rite. x(art. i of the constitution) volume j, c a a b b f h the spurious rites of memphis and misraim the names specially belonging to these degrees, and the insignia appropriated to them, and which tradition, the rituals of the degrees, or the statutes-general of the order have sanctioned, are the only ones rec

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

d the offering of certain sacrifices. spiritually, a sacrifice consists of both an gupward h and gdownward h spiritual movement. the animal ascended in flames on the altar, signifying and effecting the elevation of man fs animal nature into holiness. this elicited a downward flow of divine beneficence in response. the priests represented the downward response of the offering, since as a result of the rituals they performed (slaughtering and burning the animal) divine fire descended from heaven onto the altar to consume the sacrifice. the levites, in contrast, represented the upward soaring of man fs heart.as expressed in the consumption of the sacrifice in the flames.in their music and song. these two movements reflect the natures of the first and principle two sefirot of the emotions: che

in this way he utterly dissociates himself from this evil, and is ready to begin his life anew in the image of holiness. 10 proverbs 19:2. 11 berachot 33a. 12 joshua 2. 13 2:178b, 3:60b. 14 e.g, deuteronomy 14:11, leviticus 14:7. the arizal on parashat metzora 476 .translated and adapted from eitz chaim 477 parashat acharei mot the portion of the torah read this week opens with the description of the rituals of yom kippur practiced in the holy temple. usually, g-d fs commandments are prefaced by the introduction. gand g-d spoke to moses, saying c. h in this instance, however, a time frame is given for this communication: gand g-d spoke to moses after the death of the two sons of aaron, when they approached g-d and died. and g-d said to moses c. h1 this refers to the incident described in p

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

t to form his own order, the a.a, in 1905. the original isis-urania temple expelled mathers, and then- as the stella matutina- under the direction of waite, put more emphasis on mysticism than had the original g.d. later dion fortune broke off from this temple to form her own inner light group. it was as a member of the stella matutina that israel regardie first published a nearly complete set of the rituals and teachings in 1937-40 as the first edition of this present work. later he sold the copyrights for this and most of his other books at that time to the aries press, and i purchased them in 1968 and brought out the second edition, with new material from regardie, in 1969. as sam webster points out in the epilogue to this fifth edition, this book has been the foundation for much of the

over many weeks or months. hurrying through it in order to get to the next grade will only defeat your own purpose, and you will derive next to nothing from what you do. again and again, it has to be stated-make haste slowly! don't hurry. some of the speeches made by various officers during the ceremonies are magnificent and are well worth memorizing. the adoration that is a constant through all the rituals and which is of gnostic origin is certainly one of these: holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and the mighty one. lord of the light and the darkness. another lovely passage which deserves a place in all of one's private devotions and spiritual exercises is this one: glory be to thee, father of the undying. for thy glo

his already existent knowledge, to incorporate the new but basic data to be found in these two documents. the rewriting that the student will do is to enable him to omit all extraneous and unnecessary verbiage, leaving the essence of the instruction uncomplicated and simple. it will be this simple material which needs to be assimilated to the previously learned data. continuing with the study of the rituals, let the student study the beautiful simplicity of the construction of such rituals as are intended for the consecration of the various weapons or instruments that are to be used. there is no need to rush headlong into making the instruments. delay this process for a while until the meaning of the ceremonies is assimilated into the psyche. again, i would suggest that the students selec

lly translated "my lord" its hebrew letters are: aleph daleth nun yod 1+ 4+ 50+ 10= 65. this number is also that of lvxlight. qabalistically the process enables us toperceive a necessary connection between adonai and the light, their identity. from here we can move in a variety of exegetical directions. but enough has been said, i hope, to show the student not to accept superficially any phase of the rituals and the teachings, but to subject them to the most exacting scrutiny. november 25,1968 israel regardie <13> introduction to the first edition it was in the year 1890 that dr. franz hartmann, in an endeavour to provide a simple outline of the vicissitudes of what came to be known as the rosicrucian order, wrote a book entitled in the pronaos of the temple. the central figure of this his

of the history of <17> the rosicrucians published in 1916 by the late dr. william wynn westcott, we find the following brief statement "in 1887 by permission of s.d.a. a continental rosicrucian adept, the isis-urania temple of hermetic students of the g.d. was formed to give instruction in the mediaeval occult sciences. fraters m.e.v. with s.a. and s.rm.d. became the chiefs, and the latter wrote the rituals in modern english from old rosicrucian mss (the property of s.a) supplemented by his own literary researches" in these two statements is narrated the beginning of the hermetic order of the golden dawn- an organisation which has exerted a greater influence on the development of occultism since its revival in the last quarter of the 19th century than most people can realise. there can be

REGARDIE TALISMANS

w, as being more apt to my purpose. so then, with great and loving care, using a fine brush or a special lettering pen, i print the ecstasy versicle on the second side of the talisman in such a way as to create for me the most pleasing design or emotional effect. on side three, the appropriate enochian divine names are inscribed around the circumference. the three most secret holy names of god as the rituals describe them, empeh arsl gaiol, are printed on the upper portion of the circumference, while the divine king s name (based on the central whorl) is printed below ra agiosel. they could have been lettered in the angelic tongue, but i have decided to do this in english script in order to complete my total break with tradition. in the centre, the appropriate hebrew god-name for the eleme

, as if the pentagrams stood upright upon it, repeating the letters of the triplicity involved with al added. then solemnly read any invocation required, making the proper sigils from the rose as you pronounce the names. the first operation is to initiate a whirl from yourself. the second, to attract the force in the atmosphere into the vortex you have formed. then read the elemental prayer as in the rituals, and close with the signs of the circle and the cross (that is the rose-cross) after performing the necessary banishing. be careful, however, not to banish over the newly consecrated talisman, as that would simply decharge it again and render it useless. before banishing, you should wrap the charged talisman in clean white silk or linen. appendixes bibliography the greater key of solom

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

of the polygraphy of trithemius. the importance of others consists wholly in the hieroglyphs and symbols which adorn them, the truth of the images being disguised under the superstitious fictions of a mystifying text. such, for example, is the enchiridion of pope leo iii, which has never been printed with its true figures, and we have reconstructed it for our own use after an ancient manuscript. the rituals known under the name of clavicles of solomon are very numerous. many have been printed, while others remain in manuscripts, transcribed with great care. an exceedingly fine and elegantly written example is preserved in the imperial library; it is enriched with pantacles and characters, most of which have been reproduced in the magical calendars of tycho brahe and duchentau. lastly, the

ROBERT KIRK WALKER BETWEEN WORLDS

of their vows and embraces in earlier verses and variants, although by this stage the concept of physical gratification has been transformed into an exchange of gifts and a shared journey and vision. she shows him 'fairlies three, a vision within a vision, and the last stage of the journey. he would not be able to perceive this stage, let alone undertake to travel upon it, if he had not undergone the rituals of transformation at the second tree. once again, we should emphasize that the vision of the three roads is ancient and potent, and is not to be regarded as a mere orthodox gloss upon a pagan original. even at this last stage of the journey, the initiate is offered a choice of how he or she may use the transformed power. the three choices are: 1. the broad road of wickedness that some

RUBY TABLET OF SET

yramid texts. 19. o azure-lidded woman, bend upon them! nuit is the "azure-lidded woman" considered together with verse #i-18, this implies that the priest-king powers and perceptions of the beast and scarlet woman will be more fully realized during the hours of darkness. horus, however, is a deity of daylight; consider the three 12-1 pm transmissions of the book of the law itself. 20. the key of the rituals is in the secret word which i have given unto him. crowley believed this word to be "abrahadabra, symbolizing the union of complementary concepts through ritual. he explored its construction via cabalistic numerological techniques, arriving at various numbers which he believed significant to the aon of horus. while the hebrew cabala possesses no objective validity, crowley insisted. pr

ate argument of nuit is for suicide of the finite self in order to become part of the infinite whole [cf. crowley's discussion of the "annihilation of the self" via the "crossing of the abyss" between adeptus exemptus (7=[4] and magister templi (8=[3] in one star in sight] 33. then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! crowley desires the means for reunion with the whole to be explained to him in terms of ordeals (stresses necessary to destroy the self, rituals (mental and physical exercises to bring initiates closer to nuit, and law (commandments that are to be obeyed to achieve the reunion. 34. but she said: the ordeals i write not: the rituals shall be half known and half c

y the self, rituals (mental and physical exercises to bring initiates closer to nuit, and law (commandments that are to be obeyed to achieve the reunion. 34. but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. nuit refuses to identify the suicide "ordeal" required of separate personalities for absorption into the whole. the procedures for the rituals will be imparted, but the weakening of the self resulting from those rituals will not be identified for what it actually is. the law. that nuit insists the reunion be pursued. is all-embracing; it is integral with the form of nuit in its entirety. 35. this that thou writest is the threefold book of law. identification of the name of the book of the law. 36. my scribe ankh-af-na-khonsu

of a logical approach to the forms/neteru. after all rational and scientific procedures have been exhausted, an intuitive (noetic) apprehension of each form is required. a reading of the book of the law with an inaccurate or insufficient appreciation of the neteru manifest within it can lead to disaster [consider crowley's own misreading of #ii-22] 34. but ye, o my people, rise up& awake! 35. let the rituals be rightly performed with joy& beauty. 36. there are rituals of the elements and feasts of the times. 37. a feast for the first night of the prophet and his bride. august 12, the day in 1903 when crowley married his first wife, rose edith kelly. in his comment he observed that this event ultimately made possible the cairo working [yielding the book of the law. 38. a feast for the three

which mental linkage with set is sought, it is termed greater black magic (gbm [lbm and gbm are discussed in detail in black magic] the church of satan and the temple of set have employed both white and black magic on various occasions. white magic, obviously, is the more versatile and less difficult of the two. it is also less of a strain upon the consciousness. per the above definitions, all of the rituals contained in the satanic bible and satanic rituals are examples of white magic. by its very definition, black magic may not be standardized or even described as a consistent routine. white magic is practiced today on a fairly widespread basis by monotheists, pagans, spiritualists, rosicrucians, thelemites, and satanists/setians. only satanists/ setians, according to my experience, actu

SATANGEL

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

SATANIC BIBLE

on any religious ceremony. to the satanist, the black mass, in its blaspheming of orthodox rites, is nothing more than a redundancy. the services of all established religions are actually parodies of old rituals performed by the worshippers of the earth and the flesh. in attempts to de-sexualize and dehumanize the pagan beliefs, later men of spiritual faith whitewashed the honest meanings behind the rituals into the bland euphemisms now considered to be the "true mass. even if the satanist were to spend each night performing a black mass, he would no more be performing a travesty than the devout churchgoer who unwittingly attends his own "black mass- his spoof on the honest and emotionally-sound rites of pagan antiquity. any ceremony considered a black mass must effectively shock and outr

SATANIC RITUALS

's most devoted disciples gives a detailed account of all the traditional satanic rituals. here are the actual texts of such forbidden rites as the black mass and satanic baptisms for both adults and children. the satanic rituals anton szandor lavey the ultimate effect of shielding men from the effects of folly is to fill the world with fools -herbert spencer- contents- introduction 11 concerning the rituals 15 the original psychodrama-le messe noir 31 l'air epais-the ceremony of the stifling air 54 the seventh satanic statementdas tierdrama 76 the law of the trapezoid-die elektrischen vorspiele 106 night on bald mountain-homage to tchort 131 pilgrims of the age of fire- the statement of shaitan 151 the metaphysics of lovecraftthe ceremony of the nine angles and the call to cthulhu 173 the

enth satanic statementdas tierdrama 76 the law of the trapezoid-die elektrischen vorspiele 106 night on bald mountain-homage to tchort 131 pilgrims of the age of fire- the statement of shaitan 151 the metaphysics of lovecraftthe ceremony of the nine angles and the call to cthulhu 173 the satanic baptisms-adult rite and children's ceremony 203 the unknown known 219 the satanic rituals introduction the rituals contained herein represent a degree of candor not usually found in a magical curriculum. they all have one thing in common-homage to the elements truly representative of the other side. the devil and his works have long assumed many forms. until recently, to catholics, protestants were devils. to protestants, catholics were devils. to both, jews were devils. to the oriental, the wester

erful 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 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 thral

n the casting of a spell can be categorized as desire, timing, imagery, direction, and balance. each of these is explained in the author's prior work, the satanic bible. the material contained in this volume represents the type of satanic rite which has been employed in the past for specialized productive or destructive ends. it will be observed that a pervasive element of paradox tuns throughout the rituals contained herein. up is down, pleasure is pain, darkness is light, slavery is freedom, madness is sanity, etc. in keeping with the very semantic and etymological meanings of satan, situations, sensations and values are often inverted and reversed. this is not intended solely to serve as blasphemy-on the contrary, it is used to make it apparent that things are not always as they seem an

is very little that cannot be accomplished. the more readily one can apply the principles needed to effect a proficiency in lesser magic, the greater one's chances 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 dra

SATANICON

ggestion on a repetitive basis. 3 there must be symbolism which reinforces the spell or curse. core theory and application of black magick satanicon black magick and its rituals (excepting its lycanthropy rites) are best performed at the witching hour (midnight) and at the darkest hour before dawn. symbolically these are the peak times for the practice of sorcery. the effecting of results through the rituals of black magick are two-fold (ritualistic and worldly, which leads us initially to an examination of a popular theory today that presents a view of what is necessary to initiate effects, or specifically, the residual effects from ritual. the claim is, the most effective time to work ritual magick towards another is during the dream cycle of the target s sleep; in other words, during th

of classical composers such as richard wagner, hector berlioz, johann bach, etc, however, i am not going to recommend any particular pieces because music is of a highly personal preference. satanists should listen to a wide variety of music and decide which are personally preferred. in contrast to this are two particular rituals which do not employ music: the werewolf ritual (outdoor version) and the rituals of necromancy -23- an overview of the workings opening the gates of pandemonium: the purpose of opening the gates of the infernal city is two-fold in its nature. first, it constitutes a voluntary and willful submission/regression of the mind to the deepest darkside of one s nature. the secondary part of the act allows the release and attendance of demonic forces who carry out you magic

rpose of opening the gates of the infernal city is two-fold in its nature. first, it constitutes a voluntary and willful submission/regression of the mind to the deepest darkside of one s nature. the secondary part of the act allows the release and attendance of demonic forces who carry out you magickal will. the pentagonia satan s horizontal blackstar of the air. at the beginning; the genesis of the rituals, the celebrant creates the great aura of evil by evoking the five angles of darkness with the bell of commencement and the sword of satan. the pentagonia: satan s blackstar of the air the invocation of infernal power the invocation formalizes the celebrant s alliance and regression to satanic dominion, and it further serves to inspire all who are present. whenever the invocation of inf

(refer to book iii: creative darkness. the evocation of demons in satanic magick, the evocation and direction of demonic forces adds power and support to the potential of the working. legend: invisible angles of the pentagonia -24- each demon has a specific function and nature. therefore, evoke the appropriate demons for each ritual. demons are evoked after the partaking of the chalice of change. the rituals contained herein may be performed alone or with others who, if utilized, would give support and act as assistants to the priest. special note: the effectiveness of these magickal arts, to a large extent, depends upon the receptivity of the intended. therefore it is highly recommended that the person(s) whom the magick is directed at, have knowledge of it -25- the satanic ritual 1 the o

ation of positive or negative fantasy; created situations; the use of what is commonly known as superstition. 3 the devil and demons were created and have been re-created by man throughout history. the devil and/or demons are re-created through ritual and outer magickal art; in all other instances, our doctrine maintains a stance of non-belief, i.e, book i: the denouncement of theism -29- book v: the rituals of satanic proper -30- the pact of satan membership with most elite organizations or private societies usually require an initiation rite and/or formal membership document which is signed by the initiate. this tends to be true (though in varying forms) also with regard to satanic organizations and realms. historically speaking, black arts practitioners seeking satanic alliance would ca

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ld 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 black mass and, although considerably different from the modern versions of the black mass, it's sole function was to procure the death of a person. this variation of the early christian mass was performed by a christian priest accompanied by a female server, with who

hild abuser than the child. conclusion throughout this survey of satanic black magic there has been an attempt to approach the subject without recourse to the sensationalism that often appears in the reports of satanic activity made by the media and the church. there has also been an attempt to focus upon the reasons behind the practice of black magic by satanists rather than simply focusing upon the rituals themselves. thus, where satanic traditions, such as that of sacrifice are discussed there has been an attempt to relate the reasoning behind the tradition and thereby reveal the reasons why such a tradition exists. it is hoped that in virtue of the areas discussed, it has also been shown that satanism can no longer simply be reduced to a 'cult' phenomenon with all the associated stigma

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

.org/ rel_defn.htm (accessed on april 30, 2006. world religions: almanac 17 what is religion? this page intentionally left blank 2 agnosticism and atheism agnosticism and atheism are not like other formal systems of belief. most prominent religions have a membership or body of believers, a set group of texts that state the beliefs and principles of the religion, and clergy or officials to perform the rituals and hold worship services. atheism and agnosticism have none of these things. they deal with doubt or disbelief in the concept of god, a supreme being that created the universe and all that is in it. while they are often grouped together, agnosticism and atheism are, in fact, two different concepts. atheism is the belief that there is no god. though the term atheism actually originated

e between 500 and 750 million worldwide. 22 world religions: almanac agnosticism and atheism in ancient india various religious sects (groups) appeared which did not rely on the belief in a single supreme god. some historians describe these sects as atheistic. unlike atheism, however, they include beliefs about the order of the universe and way of living. jainism, carvaka, and buddhism all reject the rituals of hinduism. jainism and buddhism contain some supernatural elements, but buddhism in particular rejects the necessity of a single supreme god. the buddha, who was born siddartha gautama (563 483 bce, in particular spoke forcefully about followers trusting in themselves and not seeking salvation from a god or gods. for both jains and buddhists, nirvana (a release from rebirth or from s

al terms, he appointed priests as his representatives to serve at the various temples. initially, this priestly class was voluntary and was divided into four groups who served for one month and then returned to private life for three months. there were different levels of priests as well, from high priests down to the lowest class who carried water for drinking and for purification ceremonies. as the rituals of national cults became more centralized, the priestly class became professional and a powerful force in the country. the image or statue of the god or goddess was the center of cult activity. once made, the statue acquired a ka and a ba through a ritual called opening the mouth. the ka of the god lived in the statue in the same way that the ka of a person lived in that person s body

royal family and gods were paraded, at first by foot and later by barge (boat, from the temple at karnak to luxor. along the way, people asked favors of the gods through the statues. the pharaoh would merge his ka with the divine behind closed doors at the temple in luxor. he would then emerge into public to cheers from the crowd, for whom it was now reaffirmed that the pharaoh was a living god. the rituals of opet were quite different from the sacred marriage of mesopotamia, but the purpose behind them was the same: to confirm the authority of the ruler. eight months after the feast of opet came the second major egyptian festival, the feast of the valley. this was an opportunity for egyptians to reconnect with those who had died. the image of amen was brought out of the temple at karnak

rity of the faith, and the pope has the final word about matters of faith or morals. protestantism the next major schism within christianity occurred within the western branch. by the sixteenth century the roman catholic church had become top-heavy in bureaucracy and ritual. purists, or those who believed in traditional standards, felt that the meaning of christ s suffering had become lost in all the rituals. many rituals of the time were performed without any true feeling. reformers such as martin luther wanted to return to a simpler form of the religion. for such reformers, the bible was the central authority, not the people who ran the church. they protested against practices such as selling indulgences. men like luther, john calvin (1509 1564, huldrych zwingli (1484 1531, and john knox

SEPHER YETZIRAH WESTCOTT

reet him. he will enlighten the hear waken the heart with understanding make the heart shine with brilliance. the bahir 57 inde the sepher yetzirah (translated from the hebrew by wm. wynn westcott (note: the sepher yetzirah is one of the most famous of the ancient qabalistic texts. it was first put into writing around 200 c.e. westcott's translation of the sepher yetzirah was a primary source for the rituals and knowledge lectures of the golden dawn. this is the third edition of westcott s translation, first published in 1887. a fourth revised edition of the sepher yetzirah by darcy k ntz, complete with hebrew text, notes and bibliography, is available from holmes publishing group, p.o. 623, edmonds, wa 98020) introduction the "sepher yetzirah" or "book of formation" is perhaps the oldest

SETH IN THE MAGICKAL TEXTS

he name does occur. already w.h. worrell published a transcription and translation of one of the texts in the coptic "wizard's hoard, now found at the university of michigan.21 here the magician identifies himself with "seth the son of adam, the first revelation of the unformed hands c (1.15-2.2. he is the one "to whom have been revealed the virtues, and the mysteries, and its manipulations (i.e, the rituals which attend the prayer, and the power of these arts (4.2-5. p. mirecki, who is preparing a comprehensive critical edition of the "wizard's hoard, correctly has pointed out that the idea of seth as a recipient of divine mysteries derives from gnostic and.ultimately.jewish sources.22 he also states that this theme appears to be otherwise unknown in the magical texts.23 this appears to b

TECHNICIANS GUIDE TO THE LEFT HAND PATH

s most cherished principles. these factors must be updated in accordance to the latest and most factual elements available that are relevant to the understanding of the activity extended from the symbol itself. this is the next step into a widening comprehension of the relationship of isolate 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 impo

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

, intelligent, and spiritually astute, than the uncouth, vulgar, and coarse people who stupidly follow after the god of the holy bible. stupid people deserve to be deceived, say the masons and illuminists. thus, as emile grillot degivry comments, the elite "conceal in order to baffle the vulgar."9 marie roberts and hugh ormsby-lennon, in secret texts: the literature of secret societies, note that the rituals, rites, symbols, emblems, and other tools of the secret societies are "mysteries that must not 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

of the hidden secret" 22 how does one finally discover the inner secrets of freemasonry? my own experience provides the answer. it has taken me many years of meticulous research and study of the ancient mystery religions of babylon, sumeria, greece, rome, china, etc. i have spent many nights reading old textbooks and treatises on medieval and occult subjects; conducted intensive investigation of the rituals and symbols of scores of secret societies and orders; and spent years examining the true teachings and practices of new ageism, witchcraft and satanism. moreover, without study of the holy bible and constant referral back to it, much of the knowledge i have acquired could not be properly understood. masonic expert lynn f. perkins alludes to the gigantic amount of extracurricular resear

second sign of a super-excellent master mason richardson's monitor of freemasonry (p.91) as we shall see, the llluminati worship deity by many names in many disguises. one such name and disguise is "jahbuhlun" in pursuit of their worship of this false god, jahbuhlun, they have devised many rituals in which they employ "hidden" hand signs. in all the 33 degrees of scottish rite freemasonry and in the rituals of the york rite, the order of skull and bones, the ordo templi orientis, the grand orient lodge of france, the grand lodge of jerusalem, and on and on in almost all the secret societies and orders, handsigns, and handshakes are prominent. in coil's masonic encyclopedia we read "the hand is important in freemasonry..for the purpose of giving and receiving modes of recognition."1 in 46

zen lives. an elephant would break down under the insignia i am entitled to wear. aleister crowley, british satanist confessions of a heretic karl marx was a satan worshipper..he joined a satanic cult that featured long unkempt beards. every picture of karl marx depicts such. ralph epperson secret societies (audiotape 1987) m a n y believe that satanism and luciferian worship are miles apart from the rituals, practices, and philosophies of the secret societies and the order of the illuminati. in fact, there is no real distinction between these groups. as dr. michael aquino, hard-core satanist and founder 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 himsel

apstone on the u.s.a.'s dollar bill. quite possibly, the masons' sign of admiration and astonishment came from practices of adherents to the old mystery religions of babylon and egypt (from book, other worlds, hilary evans, readers digest books, 1998) on all occasions when the egyptian high priest was called to officiate, he wore his robe of office, the spotted leopard's skin. the priest then led the rituals in worship of the "hidden one" the concealed mystery divinity, known esoterically as saturn, the sixth planet from the sun. here we see the priest, attired in leopard's skin, hands upraised, palms outward, exactly as is done in various masonic, rosicrucian, witchcraft, thelemic, and o.t.o. rituals to this day (hislop's, the two babylons, p. 45) a show of hands 179 as we shall see in th

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

regards to magick, is the wiccan rede and the three fold law! bide the wiccan rede you must, in perfect love, in perfect trust. eight words the wiccan law fulfill: an it harm none, do as you will. lest in your own defense it be, ever mind the rule of three. follow this with mind and heart, merry meet, and merry part. the witches in the movie were not wiccan, but there are many wiccan elements in the rituals that they use. i am not wiccan, but i draw f r o m w i c c a n sources for my rituals. you do not have to be wiccan to practice magick, but you do need to understand that wiccan or not, you are still governed by the three fold law of return. whatever you send out comes back times three! as ye sow, so shall ye reap. call it what you like, use whatever words you wish, but understand all

f (cleansing& centering) 3) asperging the space (with salt-water or smudge stick) 4) cast the circle 5) call the quarters 6) invoke the lord& lady 7) state your desired goal(s) 8) raise the cone of power 9) ground the energy with refreshments 10) dismiss the quarters, and thank the lord& lady 11) open the circle page 17 grimoire of eclectic magick the art of magick rituals continued sample ritual the rituals that you write for yourself, will always have the most power. what follows is a sample ritual designed to be a guide for your use. after you have gathered the equipment you will need, and cleaned, or cleared the area you will be using, you need to prepare yourself. this most often is done by taking a ritual bath, donning your robe, or ritual clothing, and spending some quiet time in me

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

never really formulated any clear conception of the nature of death or of its cause. by the time the text of the book of the dead was being copied on rolls of papyrus and placed in the tombs of the dead, a great social and religious revolution had taken place. whereas the pyramid texts were meant only to be inscribed on the sarcophagi of the royals, it was now decreed that anyone who could afford the rituals would be entitled to follow the god osiris into the afterlife. the cult of osiris had now been extended so that any deceased human, commoner or noble-born, who had the means could become an osiris. the most important ceremony associated with the preparation of the dead was the opening of the eyes, mouth, ears, and nose of the deceased. this rite was thought to guarantee t h e g a l e e

cles in my name will soon turn and say something bad about me. anyone who isn t against us is for us. neither jesus nor those who cast out demons in his name is called an exorcist in the new testament, and the word exorcise is never used anywhere in the bible in the context of banishing demons. by contrast to shamanic exorcisms of evil spirits in tribal cultures, which can last for hours or days; the rituals of demonic banishment in ancient egypt or pagan europe, which were dramatic ordeals of lengthy duration; or the rites of exorcism of the roman catholic church, which can go on for many days, months, even years, jesus exorcisms consisted of his/her simple and direct command to the demon to leave its unwilling host body. when jesus triumphs easily and immediately over the evil beings tha

metimes these splinter groups are organized around the revelations and visions of a single individual, who is recognized as a prophet by his or her followers. because the new revelator s teaching may seem unorthodox or heretical to the beliefs of the larger body of worshippers, its members are branded as cultists or heretics. in other instances, those practitioners of ancient wisdom who celebrate the rituals of a religion that existed long before the dominant faith had established itself are condemned as devilworshippers. it has been observed that the god of the old religion often becomes the devil of the faith that has supplanted it. often, the members of cults are forced to meet in secret due to oppression by the established majority religion and the state or because of their own wishes

ies agree that the early sabbats were held well away from the cities and villages on large areas of flat ground. many covens preferred hilly ground, even mountain- 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 293 early sabbats were held well away from the cities and villages on large areas of flat ground. sides; but wherever the rituals were held, it was essential that one end of the worship area be wooded. this grove, according to tradition, served as the choir and sanctuary. the open area served as the equivalent of the nave in an orthodox church. at the far end of the wooded grove, the worshippers erected an altar of stones. upon the altar was placed a large, wooden image of satan, which many contemporary scholars

elebrant at mass) and the alb were embroidered with black pine cones, the ancient greek symbol of fertility. the priest placed the chalice upon the supplicant s stomach, kissed her body, and officiated the ceremony. the prayer book was bound in human skin; the holy water was urine; and the host was usually a toad, a turnip, or on occasion, true host stolen from a church and desecrated with filth. the rituals completed, it was time for the offering. abbe guilborg stretched out his arms to receive the infant delivered there by the black-robed acolyte, intoning the dark entities astaroth and asmodeus to accept the sacrifice of the child so the supplicants at the black mass might receive the things that they asked. the child was raised aloft and the priest deftly slashed its throat. marguerite

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ictorious husband. these struggles were seldom to the death, but were in keeping with the custom among various peoples of forcing young men to undergo tests of endurance before granting them permission to marry. the underlying principle was that no man should have a wife until he has proved that he is able to protect her. capturing a bride. courtship by capture contributed its share of customs to the rituals of modern marriage. the screams, tears, and struggles of the bride among various peoples are known to be merely a part of the marriage routine; yet they are considered absolutely essential to show her bashfulness and modesty. the conscious or unconscious simulation of capture as retained in later systems of marriage appears to be due to a much earlier concept of modesty and delicacy. e

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

in control over supernatural forces for the sole purpose of personal aggrandizement, the glorification of their baser appetites, and the sowing of discord, discontent, and disease. the desire to use supernatural entities to wreak havoc upon one fs enemy or to acquire material wealth and power was in play during the time of the ancient egyptians and persians. the greeks and hebrews adapted many of the rituals and incantations, transforming the gods of the earlier cultures into the demons of their own time. this process of deity transmutation was continued into medieval times when the earlier gods of the middle east became devils, the ancient mysteries and fertility rites became orgies, and the orders of worship for the old hierarchy of gods and goddesses became patterns for sorcery. by the

d she attended mass daily. on that particular day, she knelt at the altar for several hours, praying for the young man to be found innocent. then, later, by a ruse, she managed to enter the courtroom and place the peppers under the judge fs seat. the judge found the prisoner not guilty, and marie laveau was handsomely rewarded by the merchant. laveau greatly popularized voodoo by revising some of the rituals until they became her unique mixture of west indian and african tribal religions and roman catholicism. she invited politicians and police officials to the public ceremonies that she conducted on the banks of bayou st. john on the night of june 23, st. john fs eve. on other occasions, she would hold voodoo rituals on the shore of lake pontchartrain and at her cottage, maison blanche. h

nobility and the churchmen decided to squelch such expressions out of existence with the use of the hideous machinery of the inquisition. even the most innocent amusements of the serfs were taken away. in the face of such large-scale persecutions, the mass meeting celebrations of the sabbat were made impossible. but even though great pressure was brought to bear on such outward manifestations of the rituals, the sabbats were still performed in modified versions in the private fields, orchards, and cellars of the peasants. m delving deeper buckland, raymond. witchcraft from the inside. st. paul: llewellyn publications, 1995. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul: llewellyn publications, 2000. michelet, jules. satanism and witchcraft. new york: citadel press, 1960. mu

THE MAGICIAN S KABBALAH

in soph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliography index chapter one; the tree of sapphires voices of the word, leaves of the light the kabbalah (a hebrew word meaning "handed down, or "oral tradition) is the term used to denote a general set of esoteric or mystical teachings originally held wi

roth above the abyss. whereas chockmah gives us the energy (in a spiral form) for the work, binah provides the form through which it is manifest. we must recall that the temple itself is equally a symbol, and symbolises our whole life, and the environment we live in. we must not forget to live in one world, and not see our temple work as separate to our "normal" or everyday world. as with each of the rituals of the sapphire temple, this working can be performed in itself, or be preceded by the earlier rituals. the full set is intended to create a master ceremony which can be modified according to requirements whilst still retaining the key elements and sequence of kabbalistic ritual. point beth take the chalice up from the altar and elevate it, saying; let this temple be a working place of

THE MARTINIST OPERATIVE GENERAL RITUAL

8 in philosophy: principle beginning, fountain-head, original or initial state, likewise, the initial archetype. accident an attribute which is not part of the essence and hence non-essential accompaniment. substance a being that subsists by itself, a separate or distinct thing. 9 psalm 133 used to be recited aloud by the knights of the temple at each reception inot the order. it still appears in the rituals of arming of the different chivalrous orders, protestant, catholic or masonic. 28 zion; for there the lord commanded the blessing, even life for evermore. operator now dismisses the celestial spirits which he has invoked during his operation: celestial spirits who assisted us, we thank you. may there be always peace of god between you and us. deign to continue to assure me, as well as

THE NECRONOMICON SIMON VERSION

om the onset of the translation to the end of its final published form. therefore, as a matter of policy, we cannot honour any requests to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written

vibration of the lord's prayer for christians is also a workable method. we suggest that individual operators utilise an equivalent solar (i.e, positive light) invocation from their own religion or the religion of their ancestors, should the no longer have a religion or should they have changed it in their lifetime. for best practical purposes in the beginning- for those intent on actually using the rituals contained herein- it is advisable to take especial care in the construction of the magickal circle and of all magickal defences. a preliminary period of purification is well in order before attempting anything in this grimoire. persons of unstable mental condition, or unstable emotional condition, should not be allowed, under any circumstances, to observe one of these rituals in progre

that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee death before the ancient ones rule the earth once more! kakammu! selah! of the zonei and their attributes the gods of the stars are seven. they have seven seals, eac

d of the moon is the god nanna. he is father of the zonei, and the eldest of the wanderers. he is long of beard, and bears a wand of lapis lazuli in his palm, and possesses the secret of the tides of blood. his colour is silver. his essence is to be found in silver, and in camphor, and in those things bearing the sign of the moon. he is sometimes called sin. his gate is the first you will pass in the rituals that follow. his step on the ladder of lights is also silver. this is his seal, which you must engrave on his metal, on the thirteenth day of the moon in which you are working, having no other person about you who may watch you in its manufacture. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as you desire its use, and then, it shoul

he is a very old spirit, having a long beard, and is the guardian of the gods, as well as the keeper of the knowledge of science. he wears a crown of one hundred horns, and the long robe of the priest. his colour is blue. his essence is in that metal known as quicksilver, and is sometimes also found in sand, and in those things bearing the sign of mercury. his gate is the second you will pass in the rituals that follow. his step on the ladder of lights is blue. this is his seal, which you must write on perfect parchment, or no the broad leaf of a palm tree, having no other person about you who may watch you in its construction. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as you desire its use, and then, it should be removed only when

THE WITCH CULT OF ZOS VEL THANATOS

emy and evolution. dewitt became a neophyte in the iot in 1988, taking the title frater anon 359. he then began translating a number of peter carroll s works in german and pushed forward with his own temple pleasuredome. much of the workings of temple pleasuredome were focused on spare s zos kia cultus and an uncompromising focus of magick which led others to call him a gnostic extremist. many of the rituals implemented by anon 359 prove a barrier to many of the would be chaos magicians and those who actually do magick, the difference is astonishing and sobering. a significant banishing ritual employed by anon is called the quadriga sexualis banishing ritual and is focused on achieving a point of complete control based within the conscious mind. the quadriga sexualis is considered roughly

THE ABYSS AND TABAET

ced in the soil. one may go further to utilize the forces of chaos to bury nail clippings in some container with soil and within a period of one moon unearth them to use them as knives and spears in a cursing or death-causing ritual, it is suggested in the venidad that such nails empowered by daevas makes knives and falconed winged arrows which strike the sheep of the righteous. plutarch wrote of the rituals of the daeva-yasna in old times, that they would sacrifice the blood of wolves to ahriman by pouring such with herbs into the dark place, a hole or cave where the sun does not shine. unabated by akem-mano, by the hardness of his malignant riddles avesta venidad the staota or mantra which channels and focuses energy by sound is a tool of initiatory focus in all cultures from tibetan to

cup of the beast and his bride, the devil's harlot. herein is the path as walked by one who seeks to reveal the true path of ahriman and lilith-az, to manifest in flesh the spirit of azi dahaka and cain. herein is magick from the foundation to higher pathworkings of sorcery and black magick. here the works which burn away the modern white-washing of so-called magick and or witchcraft. herein are the rituals of lucifer, ancient persian sorcery, goetic magick and forbidden sex magick" for more than a decade left hand path and dark witchcraft expert michael w. ford has labored in the forbidden fields of the dark side of the occult, lit by the pale moon of luciferian ambition and satanic drive. luciferian witchcraft represents perhaps the major part of his published accomplishments to date. t

THE SECRET RITUALS OF THE OTO

to existence are now too well known for it to be worth while recounting at length. suffice to say that in 1904 crowley received a direct voice communication entitled, the book of the law, an intensely beautiful prose-poem in three short chapters purporting to give an initiated interpretation of the new aeon of horus, or, as it is now often called, the age of aquarius .20 under crowley s influence the rituals of the o.t.o. were revised in order to conform to the book of the law; simultaneously crowley produced the gnostic mass (for both the o.t.o. and reuss s gnostic catholic church) and, at reuss s request, revised some of the o.t.o. instructional material pertaining to the ninth degree.21 reuss resigned his chieftainship of the o.t.o. in 1922 he had suffered a stroke some two years earlie

.o. members proper. an expansion of this rather skeletonic system was given in the synopsis of degrees attached to the manifesto of 191726 (see table below. at some time subsequent to 1917 certain radical modifications were made to this system; these seem to have been made on the basis of suggestions made by aleister crowley. the nature of these amendments will become apparent upon examination of the rituals that form part ii of this book it will be seen that, for example, a new, un-numbered degree (0) has been added and that this has been given the name of minerval, formerly the name of the second degree. degree masonic equivalent (if any) and classification course of instruction 1 probationer 2 minerval novices preliminary state of preparation. file//c /documents%20and%20settings/michael

se) e: let every man depart unto his tent (the door is opened) file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c2.html (14 of 14 [12/28/2001 2:02:43 pm] sroto_notes 29. also known by the title of man. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note29.html [12/28/2001 2:02:46 pm] the secret rituals of the o.t.o. part two the rituals themselves* second degree31 prefatory note this is the last of the o.t.o. degrees based on the symbolism of saladin and the oasis. beyond the second degree symbolism is, apart from its thelemic elements, based on that of freemasonry. second degree opening the oasis is open in the first degree. the c. has been given the pass word. the tent, etc, of s. have been moved to the centre facin

g identical with opening, then close, as in first degree. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c3.html (15 of 15 [12/28/2001 2:03:09 pm] sroto_notes 31. also known by the title of magician. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note31.html [12/28/2001 2:03:11 pm] the secret rituals of the o.t.o. part two the rituals themselves* third degree32 prefatory note the word of the third degree is one of the most closely guarded secrets of the o.t.o. i have had what is alleged to be this word communicated to me, but as i am uncertain of the purity of the source from which i received it i have not reproduced it. readers of this book who are students of qabalistic numerology will be able to reconstruct this

2 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. elect of fifteen. sublime elect. grand master architect. companion of the royal arch of enoch. scottish knight of perfection. i now confer upon you by name the corresponding degrees of the reduced rite of memphis or ancient and primitive rite. discreet master. sublime master. knight of the sacred arch. knight of the secret vault. of which the rituals are now open to you for study. they comprehend in themselves the absolute degrees of perfect master of balahate. sublime epopt. knight of the iris. sublime minerval. knight of the golden fleece. grand elect mysophilote. knight of the triangle. finally, i confer upon you, the corresponding degrees of the oriental rite of mizram. file//c /documents%20and%20settings/michael..secret%20ritu

TRUE HISTORY OF WITCHCRAFT

least, started out to be, essentially a late attempt at popularizing the secrets of ritual and sexual magick crowley promulgated through the oto and his writings, seems to evoke nervousness, if not hostility. a true history of witchcraft get any book for free on: www.abika.com 9 we hear from wiccan writer and leader raymond buckland that one "of the suggestions made is that aleister crowley wrote the rituals..but no convincing evidence has been presented to back this assertion and, to my mind, it seems extremely unlikely (gardner, ibid, introduction) the wiccan rituals i have seen do have much of crowley in them. yet, as we shall observe presently, the explanation that `crowley wrote the rituals for gardner' turns out to be somewhat in error. but it is on the right track. doreen valiente a

hem. yet, as we shall observe presently, the explanation that `crowley wrote the rituals for gardner' turns out to be somewhat in error. but it is on the right track. doreen valiente attempts to invoke crowley's alleged infirmity at the time of his acquaintance with gardner "it has been stated by francis king in his ritual magic in england that aleister crowley was paid by gerald gardner to write the rituals of gardner's new witch cult..now, gerald gardner never met aleister crowley until the very last years of the latter's life, when he was a feeble old man living at a private hotel in hastings, being kept alive by injections of drugs. if, therefore, crowley really invented these rituals in their entirety, they must be about the last thing he ever wrote. was this enfeebled and practically

TYSON DONALD NEW MILLENNIUM MAGIC

in erecting it is to create a religious rapture. therefore its every association must be positive and powerful. it is within the middle temple-not the outer temple, as is commonly believed- that magic is actually performed. even simple ritual actions such as prayer are done within the grandeur of the temple built in the psyche. the magus must be able to enter and leave it more or less at will if the rituals worked within its bounds are ever to be effective. to stand inside the middle temple is to be halfway to the state of exal- tation that permits the parting of the veil. inner temple also called the temple spiritual. little can be said descriptively about the temple of the spirit because it has no perceivable qualities. it cannot be seen or heard or touched. however, entry into it is ak

xperience life through the personality of a particular god and thus grow in the area of wisdom related to that deity. sometimes, however, a single spirit is invoked repeatedly. in this way the magus can, in a sense, become the spirit. through constant association his or her identity is slowly made more like that of the spirit. during the invocations the magus actually becomes the spirit, and when the rituals are over, some of the qualities of the spirit remain with the magus. one of the best examples of repeated invocation for the purpose of personal evolution is the middle pillar exercise developed by the golden dawn and widely popularized by israel regardie in regardie's books about magic. regardie held this ritual in the highest esteem and employed it regularly himself. he states "this

with what is known about the nature of a given spirit, a shape can be built up and a magical esoteric name extracted from that form. then a sigil can be constructed that is based on the esoteric name. after the form of a spirit has been conceived, it must still be brought to life. until its birth it is like the conception of a work of art: it has no tangible reality. spirits are made real through the rituals of invocation and evocation, already given. as a separate act, the magus may wish to symbolically infuse vitality into the telesmatic image, but this is not required. the vitality of a spirit comes from the same place as the vitality of the magus-the light. by simply drawing the spirit forth until it can be experienced, the magus has caused its birth. a telesmatic spirit can be prevent

TYSON DONALD SOUL FLIGHT

he underworld of the dead was achieved by passing through an opening in the ground, reached by means of a soul flight across the astral plane. shamans descended to ihe underworld either to escort there the soul of a member of the tribe who had died, or sometimes to retrieve a soul in order to bring the newly dead back to life. such descents were considered dangerous by shamans, and few records of the rituals they used still exist. in one such rare description, an altaic shaman descended vertically down through seven subterranean levels called pudak, a word that means "obstacles" in this task, he was accompanied both by spirits of his ancestors and by familiars. at the seventh level, he reached the place where the nine subterranean rivers have their mouths and met the lord 3. eliade, 275. 4

caused to be done or both."l15 the secret chiefs mathers was concerned that florence farr not be misled into thinking that westcott was responsible for the esoteric teachings of the golden dawn because he himself, aided by his wife, was at that time receiving psychic communications from the secret chiefs, a hierarchy of enlightened beings, and it was mathers who transcribed their dictations into the rituals and teachings that would later constitute the second order. exactly who or what these secret chiefs were, mathers always remained uncertain. he was not really sure if they were living adepts who had discovered the alchemical elixir of eternal life, or spiritual beings dwelling on higher planes who descended to the material world for the purpose of teaching him, although he tended to be

nd the nature of their guardians. investigating each pathway on the tree astrally is known as pathworking. the connecting paths were assigned in the system of the golden dawn to the hebrew letters, which could also be used as astral gateways, either in conjunction with the tarot trumps or alone. the final hebrew letter tau identified the lowest of the pathways on the tree "the idea was to re-read the rituals, and then endeavour to re-tread the paths astrally. one example given, was that the seer should formulate in imagination a vast pylon, and within its gates he should visualize the hebrew letter tau, the thirty-second path. then, imagining himself passing through this letter tau, and entering the pylon, he should chapter seven: the golden dawn 11 3 proceed to make the appropriate pentag

TYSON DONALD THE MAGICAL WORKBOOK

yn worldwide p.o. box 64383, dept. 0-7387-0000-2 st. paul, mn 55164-0383, u.s.a. please enclose a self-addressed stamped envelope for reply, or $1.00 to cover costs. if outside u.s.a, enclose international postal reply coupon. many of llewellyn's authors have websites with additional information and resources. for more information, please visit our website at: http//www.ueweuyn.com the practicing the rituals of the western tradition donald tyson 2003 llewellyn publications st. paul, minnesota 55 164-0383, u.s.a. the magician's workbook: practicing the rituals of the western tradition o 2001 by donald tyson. all rights reserved. no part of this book may be used or reproduced in any manner whatsoever, including internet usage, without written permission from llewellyn publications except in

or ground and center themselves, or charge an object, or open their chakras, or invoke the light, but are seldom instructed in simple steps how to do these things. the practical directions found in most texts on magic, even in the very best, are woefully inadequate. htuals are set forth in the form of skeletal outlines. while these outlines may serve as useful reminders to those who already know the rituals, they are insufficient for the larger percentage of readers who come upon the rituals for the first time, never having worked a ritual before. even when a ritual is described in detail, it is not enough for the practitioner to know all of the required physical actions and gestures. much more important are the inner actions-visualization of astral forms, manipulation of energy centers a

ars may discover in this book aspects of practice that they had not previously considered. a deficiency of most practical texts on magic is the tendency to present rituals toward the end of the book in a kind of shorthand outline, under the assumption that everything written previously is fresh in the memory. this is fine if the reader has read the book from front to back just prior to attempting the rituals, but not if the reader takes up the book six months after reading it with the intention of working one of its procedures. once the initial explanatory material has left the memory, these shorthand rituals become incomprehensible, and the reader must reread the entire book before they can be enacted. to avoid this difficulty, all the exercises in the present work are written so that the

h elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocation of the guardians of the quarters, the use of the tattwas in scrying, and other essential introduction xv techniques. in presenting the golden dawn rituals, i have kept closely to the original structures, but have expanded their descriptions, rendering the rituals much more accessible and effective for the average user. even those who have been doing magic for years and know the golden dawn system may find this presentation of the essential golden dawn rituals illuminating. arrangement of the exercises the exercises fall into five groups. the first group involves mental exercises done during the course of the day while engaged in ordinary activi

ble, bathe before practice. it is enough to only wash your hands and face for the simpler exercises, but before major rituals it is better to shower or take a bath. physical cleansing of the body symbolically washes away the clutter of daily concerns and purifies the purpose. nothing in this book should be considered unalterable. this applies not only to the suggested schedule of practice, but to the rituals themselves, even those created by the golden dawn. when magic ceases to change and grow, it petrifies. magic only lives within the mind and heart of the human being who works it. i have done my best to distill the essence of my daily practice of ritual magic over many years. these are the techniques that have proved most fruitful. they suit me, and it is my belief that they will be use

TYSON DONALD THE POWER OF THE WORD

and right sides of the kabbalistic cross are the inverse of those given by the golden dawn. in the new magus, the left shoulder is assigned to geburah and the right shoulder to 106 tetragrammaton gedulah. occultists familiar with the system of the golden dawn can easily modify these rituals to be in harmony with the more conventional correspondences. these changes will not affect the efficacy of the rituals and have no bearing on the assignment of the banners to the zodiac. kabbalistic cross in striving to magically cleanse a ritual object, the beginner in magic runs into a perplexing difficulty. an object can only be made pure by applying something to it that is already pure. this is known as the principle of contagion, whereby anything strongly charged with a particular occult virtue te

e. scholem translates gedulah as "greatness" the everlasting law corresponds to ephareth on the tree. tiphareth lies in the midst of the central pillar. it is commonly translated "beauty" it is the sephirah of the messiah. an alternate title is the king. this simple cleansing and centering formula should be used before erecting the magic circle, as an introduction to all ritual work. in this way, the rituals begin from a clean slate, which is the purified and enlightened soul of the ritualist, and this inner light can then be transmitted to empower ritual objects or actions. water of cleansing it is necessary to first cleanse the rings of any lingering psychic associations they may have picked up along their travels before charging them with light and consecrating them to their magical pur

VOX SABBATUM

ches sabbat 20 the knowledge of being. i kiss the reversed and opposing face of shaitan, that by darkness i shall awaken to the light of self-love and the wisdom of the black flame. with regard to the witches sabbat, it is pertinent to follow the basis of the witches pyramid- to know, to will, to dare, to keep silent. those who you make reference to regarding the rite must never know the depth of the rituals, as they are meant to be kept from prying eyes, and such rites are self- transformative, therefore of the highest significance as means of self- deification. luciferian sabbat the luciferian sabbat is best described as high sorcery and angelick magick. it illuminates and stimulates further the imagination, the higher faculties of man and woman. such a sabbat differs from the infernal s

WHO ARE THE DRACONIANS

ence. icke published the book in february, two months before it happened. there may be something to it. below is the mechanism or rather the connection between reptilian, satanism and blooddrinking/sacrifices, etc. very interesting. show this to your kids or potential satanists who think it is only a fad or game. icke wrote "the black magic rituals we know as satanism are the modern expression of the rituals and human sacrifice in ancient babylon and the brotherhood infiltrated societies of the sumerian, phoenician, hittite, egyptian, canaanite and akkadian, peoples, among many others across the world. it has been a seamless procession through history of the same rituals to the same deities and this remains of fundamental importance to the initiates of the brotherhood today. my use of the

WICCA EIGHT SABBATS OF WITCHCRAFT

w.abika.com 6 often get an indication of a coven's antiquity by noting what names it uses for the holidays) with such an important holiday, witches often hold two distinct celebrations. first, a large halloween party for non-craft friends, often held on the previous weekend. and second, a 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

WICCA WITCHCRAFT TODAY

d have devised anything so simple and clear-cut. grandfathers and grandmothers have told folk still living of meetings they attended about a hundred and forty years ago, when the cult was thought to have existed from all time. barrat of the magus, circa 1800, would have had the ability to invent or resurrect the cult. but he was mainly interested in ritual magic, which i think would have shown in the rituals. sir francis dashwood, of hell fire club fame, is another who might have had a hand in such a thing, but he was a free-thinking diabolist and was the last man to start or invent a new religion: if he did, it would have been something on either diabolical or classical lines. nor do i think it could have been invented when england was governed by the c.a.b.a.l (the government of clifford

and no one goes to sleep, because that has always been the custom and it would bring bad luck to change it. this looks like the last of some curious pre-christian religious rite which has survived. if in lady alice's time there was a secret cult which brought luck to its votaries and curses upon its opponents, then it is not surprising to find it working today. in england, in their present form, the rituals and charges cannot be very old because they have been copied into modern language from grandfathers and grandmothers; but they do go back at least a hundred and fifty years. if they had been invented, then they would have been written in a sentimental form, whereas these are direct and to the point. prior to 1800, when we know the cult was working, there was a certain interest in occul

bit of nasty nonsense, as is the charge that witches were serving a diabolical master. this was simply invented at the time of the persecutions, when judges would not convict and so the church had to make up some crime that would warrant death. witches have their own gods and they believe they are good; what more can any christian say? there may be confusion or, rather, slight differences between the rituals and practices in different covens, i do not know; but do, for instance, the practices of the british israelites, the mormons, the calathumpians and the plymouth brethren form one harmonious whole? yet are they not all of the christian faith? in the era of terror, just after the disastrous children's crusade, pope innocent iii made surgery a crime. he denounced the old pre-christian fai

rowley, as mentioned above, occasionally performed a rite when he cut his own breast and made use of the blood. traditionally this aids materialisation in ceremonies of evocation. of course it is well known that in the great mystery of magic the magician is always the victim in a certain sense. now the people i know have never attempted materialisation; but mention of such practices does occur in the rituals, etc. so that these must have been practised in the past, and there are possibly many covens, of which i know nothing, who may use these methods today: that is, use blood to obtain certain results [1] see note 4 (page 189- of course the old stock charge of killing unbaptised babies is ridiculous; it was only invented to scare people into having their babies baptised and paying the fees

t books say that it is from sabazius, who was identified with dionysus and zeus, also said to be the same as the jewish oreb, lord god of sabaoth. plutarch in synus, vol. iv, 6, says that the jews worship dionysus and that their sabbath was so named after sabazius, which was one of his forms. my friends agree that the cult of dionysus had some connection with their own. this is clear from some of the rituals. they have also read that the first jews who settled in rome were expelled under the law which forbade worshippers of jupiter sabazius to live in rome; but they cannot reconcile the jewish worship with their own. those who have thought on the matter have a theory that it is simply a word taken from the christians when christianity first came to britain. there would be no resident pries

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

viewed as triads from above below, but are also imaged in three columns entitled the pillars of severity and mercy, with the median of benignity or mildness. but this scheme is not for this treatise, nor can the sephirotic alliance with the planetary symbols, the angelic host, the divine names and the book of thoth, or tarot be here described. these subjects present a mine of wisdom concealed in the rituals of the kabalistic chabrath zereh aur bokher, from whose parent stem the rosicrucian fraternities also may have arisen. these rituals contain a more complex scheme of the mediaeval occult symbolism than exists in any other form known to me, and i believe that it would not be possible for anyone to reconstitute so complete a system out of all extant literature. there are 10 grades in the

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

er is vested solely in the one fact, that they happen to be in possession of the private documents for distribution to those to whom they personally wish to bestow a favour as a mark of their esteem. regardie also hated to see the golden dawn system abused. he thought that the publication of the 6=5 and 7=4 grade rituals, in their original fcem, might minimize that abuse by those who would change the rituals at a later date. it is hoped that publication of these grade rituals will free others who wish to explore the grades above the 5=6 of the stella matutina in the outer. in so doing, i hope to break the shackles of some temples that claim legitimate descent from the golden dawn and the stella matutina. they use these grades, whether their claims be legitimate or not, as a source of secre

m have the 6=5 and 7=4 grades, to help other temples get started in much the same way as jack taylor did for our thoth hermes temple. though confined to a wheel chair and over eighty years of age, he held age as no real excuse, and did all he could to insure that the golden dawn knowledge would not die with him. over twenty years ago a well known english occultist once remarked that revelation of the rituals renders them diminished in power. of course, this is utter nonsense, as any ritual being correctly performed by a competent and developed aspirant, generates powerful energies each time it is so performed. the 6=5 and the 7=4 rituals of the r.r. et a.c. do generate power. this is what counts, though the burden still rests squarely on the temple officers to insure this in practice. in t

nt and developed aspirant, generates powerful energies each time it is so performed. the 6=5 and the 7=4 rituals of the r.r. et a.c. do generate power. this is what counts, though the burden still rests squarely on the temple officers to insure this in practice. in the final analysis, whether or not one has been initiated through aspostolic succession, the student can still work gradually through the rituals, thereby attaining a degree of their desired effect. those respectors of the g.d. initiates of the early era must be highly commended for their historical contributions to the order history. conversely, those authors who have derided the early g.d. initiates and yet still provided valuable historical insight, must of necessity be recognized for their contribution. a case in point is ye

in approximately 1898, an american couple by the name of lockwood, who were members of the small ahathoor temple mathers ran in paris, were actually advanced to the level of adeptus exemptus, or the 7=4 grade. many considered this grade a nominal one, based on the mathers relationship with his english temples (though brodie hums informed felkin some ten years after that the lockwoods actually had the rituals and teachings up to the 7=4 level well before 1900. apparently, what mathers had done in ahathoor was to do away with the subgrades of the 5=6 grade and adopt a version of the theoricus adeptus minor and practicus adeptus minor, slightly enlarged and issued to the british temples. these were used as the 6=5 and 7=4 grade teachings (something which israel regardie had suspected for a nu

what mathers had done in ahathoor was to do away with the subgrades of the 5=6 grade and adopt a version of the theoricus adeptus minor and practicus adeptus minor, slightly enlarged and issued to the british temples. these were used as the 6=5 and 7=4 grade teachings (something which israel regardie had suspected for a number of years. clearly, at this point, mathers wanted to test the effect of the rituals of the 6=5 and 7=4 ceremonies by giving his american students the opportunity to use the practical work of the 5=6 subgrade rituals and ease into the two powerful grade currents. after the break in 1900 the order split into two groups. the first was still called the golden dawn under mathers (though this name was later changed to the a.o. or alpha et omega temples. the second group was

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