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THE SIGIL,THE SIGILS

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ALEE J BOOK OF AIWASS

when you assume godform, the effect is the same whether you choose pan or isis as a model! it makes no difference if the deity is egyptian, greek or roman. the time has come to outline a no frills shortcut; 1. try getting a modest amount of background information about the deity so your brain responds to the correct archetype. 2. procure a painting, statue, print, drawing of the deity along with the sigil related to it. 3. prepare a place for quiet meditation lit with candles you feel are most conducive. place the likeness of the deity in plain view, at eye level, along with the sigil. 4. make sure you're seated comfortably, either on a chair or cushion. 5. fixing your eyes on the likeness of the deity, keep repeating the obvious in a forceful and compelling manner. for example "you are s

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

stone, that was the gate to the outside: an this is the amulet that i held in my hand, and hold to this very day, around my neck as i write these words: of the three carved symbols, the first is the sign of our race from beyond the stars, and is called arra in the tongue of the scribe who taught it to me, an emissary of the elder ones. in the tongue of the eldest city of babylon, it was ur. it is the sigil of the covenant of the elder gods, and when they see it, they who gave it to us, they will not forget us. they have sworn! spirit of the skies, remember! the second is the elder sign, and is the key whereby the powers of the elder gods may be summoned, when used with the proper words and shapes. it has a name, and is called agga. the third sign is the sigil of the watcher. it is called b

of the moon; even with whirling sand and wind, as with empty stillness, and it is the able magician indeed who can remove pazuzu once he has laid hold of a man, for pazuzu lays hold unto death. know that humwawa and pazuzu are brothers. humawaw is the eldest, who rides upon a silent, whispering wind and claims the flocks for his own, by which sign you shall know that pazuzu will come. and this is the sigil of pazuzu by which he is constrained to come: of all the gods and spirits of abomination, there can be no use or gain to call upon azag-thoth, as he is surely mad. rendered sightless in the battle, he is lord of chaos, and the priest can find little use for him. he is also too powerful to control once called, and gives violent struggle before sent back to the gate, for which only a stron

ALEISTER CROWLEY BOOK OF LIES

man is of course nemo, the master of the temple, liber 418 will explain most of the allusions in this chapter. in paragraphs 5 and 6 the author frankly identifies himself with the beast referred to in the book, and in the apocalypse, and in liber legis. in paragraph 6 the book of lies get any book for free on: www.abika.com 105 word "angel" may refer to his mission, and the word "lion-serpent" to the sigil of his ascending decan (teth= snake=spermatozoon and leo in the zodiac, which like teth itself has the snake-form. theta first written sun= lingam- yoni and sol) paragraph 7 explains the theological difficulty referred to above. there is only one symbol, but this symbol has many names: of those names babalon is the holiest. it is the name referred to in liber legis, 1, 22. it will be not

nd his client. in the interlocking is indicated the completion of the work. paragraph 4 explains in slightly different language what we have said above, and the scriptural image of tongues is introduced. in paragraph 5 the symbolism of tongues is further developed. abrahadabra is our primal example of an interlocked word. we assume that the reader has thoroughly studied that word in liber d, etc. the sigil of cancer links up this symbolism with the number of the chapter. the remaining paragraphs continue the gallic symbolism. book of lies get any book for free on: www.abika.com 146 [149] 70 kappa-epsilon-phi-alpha-lambda-eta omicron broomstick-babblings frater perdurabo is of the sanhedrim of the sabbath, say men; he is the old goat himself, say women. therefore do all adore him; the more

e most exquisite of chow-chow. these did i devise. but i have never tasted anything to match the) which she gave me before she went away. march 22, 1912. e. v. book of lies get any book for free on: www.abika.com 181 [184] commentary( pi-zeta) this chapter is technically one of the laylah chapters. it means that, however great may be one's own achievements the gifts from on high are still better. the sigil is taken from a gnostic talisman, and refers to the sacrament. book of lies get any book for free on: www.abika.com 182 [185] 88 kappa-epsilon-phi-alpha-lambda-eta pi-eta gold bricks teach us your secret, master! yap my yahoos. then for the hardness of their hearts, and for the softness of their heads, i taught them magick. but..alas! teach us your real secret, master! how to become invi

ALEISTER CROWLEY LIBER CHANOKH

18489 27. lea. 79. saziami 7220 80. mathvla 7560 81. orpanib24 7263 22043 28. tan. 82. labnixp 2630 83. pocisni 7236 84. oxlopar 8200 18066 29. zen. 85. vastrim 9632 86. odraxti 4236 87. gomziam 7635 21503 30. pop. 88. taoagla25 4632 89. gemnimb 9636 90. advorpt 7632 91. dozinal26 5632 27532 plate x shows us the names of these governers in the four watch-towers. compare with plate iii. note that the sigil of each governor is unique; the four sigils at the corners of plate x. without the great square are those of the four great elemental kings: air tahaoeloj. water thahebyobeaatan.27 earth thahaaotahe. fire ohooohaatan.28 liber lxxxiv 19 the characters upon the table of watchtowers29 plate x the forty-eight keys or calls 20 part ii the forty-eight keys or calls these are most solemn invoca

he start of each sigil marks the start point; the arrowhead the finish point. in some of the characters some doubling-back is necessary. character 59 is drawn making the first stroke top left to bottom right, the second left to right, and the third bottom to top. the character numbered 65 forms the name of laxdizi who is not mentioned in liber scienti; according to turner (1989) this character is the sigil of paraoan, 65. part ii 1: the attribution of the first eighteen calls to the tablets is either a golden dawn innovation or derives from an intermediate source. 2: this from g.d. pronunciation rules. ac has also adopted, without mentioning it, other elements of these rules: z is always pronounced extended as zod or zoda; g is pronounced either hard or soft; i may be pronounced as a vowel

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

power of the god invoked will suffice for this purpose- one may proceed with a certain asperity to conjure the spirit, for that he has done ill to bend before the conjurations of the black brothers. indeed, some demons are of a nature such that they only understand curses, are not amenable to courteous command "a slave whom stripes may move, not kindness" finally, as a last resource, one may burn the sigil of the 135 spirit in a black box with stinking substances, all having been properly prepared beforehand, and the magical links properly made, so that he is really tortured by the operation<spirit is merely a recalcitrant part of one's own organism. to evoke him is therefore to become conscious of some part of one's own

the necessary counterpoise to its own deviation from the norm of nothingness. we may recapitulate the above reflections in a practical form. we will suppose that one wishes to divine by geomancy whether or no one should marry, it being assumed that one's emotional impulses suggest so rash a course. the man takes his wand and his sand; the traces the question, makes the appropriate pentagram, and the sigil of the spirit. before tracing the dashes which are to determine the four "mothers, he must strictly examine himself. he must banish from his mind every thought which can possibly act as an attachment to his proposed partner. he must banish all thoughts which concern himself, those of apprehension no less than those of ardour. he must carry his introspection as far as possible. he must ob

emotional elements in his character, and for the solution or sweeping away of those tangled weeds of prejudice which hamper him from freedom to act as he will. similar applications of the remaining invocations will occur to the adept who is ready to use them- section f. the adept now returns to the tiphereth square of his tau, and invokes spirit, facing toward boleskine, by the active pentagrams, the sigil called the mark of the beast, and the signs of l.v.x (see plate as before. he then vibrates the names extending his will in the same way as before, but vertically upward. at the same time he expands the source of that will- the secret symbol of self- both about him and below, as if to affirm that self, duplex as is its form, reluctant to acquiesce in its failure to coincide with the sphe

the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 331 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, 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! gr:theta-epsilon-lambda-eta-mu-alpha! gr:digamma-iota-alpha-omicron-digamma! gr:alpha-gamma-alpha-pi-eta! gr:alpha-upsilon-mu-gamma-nu (thus shall be declared the words of power whereby the energies o

purple, grey and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake, etc, etc. 376 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa and other books) you would draw in the four colours with such other devices as your experience may suggest. 4. and so on. we cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the "goetia" is perhaps the best example. these rituals need not b

r triangle from its left hand point and complete. 1\ 2# trace the astrological sigil- of the planet in the centre of# mercury/ your hexagram\ for the zodiac use the- hexagram of the planet which *2-*1 rules the sign you require("777, col. xxxviii) but draw\ the astrological sigil of the- sign, instead of that of the 1\ moon *1 planet *2 2# for caput and cauda draconis use the lunar hexagram, with the sigil of caput draconis or cauda draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to phys

beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although he<equinox i, 6 has..the might> might have been ten thousandfold the human; but that which floodeth him is 432 the infinite mercy of the genitor-genitrix of the universe, whereof he is the vessel. 15. nor do th

ALEISTER CROWLEY EQ I 5

pon a beryl-stone. and the tablet blazeth ever brighter till it filleth the whole aire. and behold! there is is one god therein, and the letters of the stars in his crown, orion, and the pleiades, and aldebaran, and alpha centauri, and cor leonis, and cor scorpionis, and spica, and the pole-star, and hercules, and regulus, and aquila, and the ram's eye. and upon a map of the stars shalt thou draw the sigil of that name; and because also some of the letters are alike, thou shalt know that the stars also have tribes and nations. the letter of a star is but the totem thereof. and the letter representeth not the whole nature of the star, but each star must be known by itself in the wisdom of him that hath the cynocephalus in leash. and this pertaineth unto the grade of a magus- and that is bey

y father. get thee back from the urn; thy ashes are not hidden here. 127 then again arose the god thoth, in the sign of the enterer, and he drove the seer from before his face. and he fell through the starry night unto the little village in the desert. benishrur, algeria "december" 10, 1909. 7.40-9.40 p.m. the cry of the 5th aethyr, which is called lit there is a shining pylon, above which is set the sigil of the eye, within the shining triangle. light streams through the pylon from before the face of isis-hathor, for she weareth the lunar crown of cows' horns, with the disk in the centre; at her breast she beareth the child horus. and there is a voice: thou knowest not how the seven was united with the four; much less then canst thou understand the marriage of the eight and the three. yet

hem that guarded the star, there was not found one worthy to wield the arrow. and of them that worshipped there was not found one worthy to behold the arrow. yet the star that thou sawest was but the barb of the arrow, and thou hadst not the wit to grasp the shaft, or the purity to divine the plumes. now therefore is he blessed that is born under the sign of the arrow, and blessed is he that hath the sigil 131 of the head of the crowned lion and the body of the snake and the arrow therewith. yet do thou distinguish between the upward and the downward arrows, for the upward arrow is straitened in its flight, and it is shot by a firm hand, for jesod is jod tetragrammaton, and jod is a hand, but the downward arrow is shot by the topmost point of the jod; and that jod is the hermit, and it is

e the distance is infinite, therefore are they parallel from the circumference, although they diverge from the centre. in all this is no voice and no motion. and yet it seems that the great snake feedeth upon the plumes of truth as upon itself, so that it contracteth. but ever so little as it contracteth, without it gloweth the golden rim, which is that minute point in the centre. and all this is the sigil of the aethyr, gold and azure and green. yet also these are the severities. it is only in the first three aethyrs that we find the pure 141 essence, for all the other aethyrs are but as malkuth to complete these three triads, as hath before been said. and this being the second reflection, therefore is it the palace of two hundred and eighty judgments. for all these paths21 are in the cou

ALEISTER CROWLEY EQUINOX EQ I 1 2

ving the signs of them backwards and downwards toward the outer. he will keep only one thing, the secret ring that hath been committed unto him by the masters; for from that he cannot part, even if he would. that is his password into the ritual itself; and on his finger it shall be put at the moment when all else is gone. 11.5. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewith as a mighty angel glittering with infinite light. 108 according the the ritual, o.m. withdrew himself from the vision; the vision of the universe, a whirling abyss of coruscating suns in all the colours, yet informed and dominated by that supernal brilliance. yet o. m

ALEISTER CROWLEY EQUINOX EQ I 2 2

ine end, a fourth line extends at about 45 degrees from vertical to the upper left. this fourth line crosses lines one and two, and ends above the center of the figure. the whole carries an impression like that made by a pentagram partly rotated off the vertical and composed of lines of differing length. if the "sickle" were straight and properly connected, it would complete the figure. as it is, the sigil could be called a defective and broken pentagram "as i looked incredulously at him, he took hold of the sigil, and no sooner had he done so than from out of every crack and seam in the floor there wriggled forth a multitude of rats and other vermin "after this, he led me upstairs to another floor, and into a room which in the dim light appeared to be an attic. 37 "see" liber o. 38 weh no

ALEISTER CROWLEY EQUINOX EQ I 2

ellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake &c &c. 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius 15 agrippa and other books) you would draw in the four colours with such other devices as your experience may suggest. 4. and so on. we cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the "goetia" is perhaps the best example. these rituals need no

2.sun 1,12# astrological sigil- of the planet in the 6,7-*4,9.centre of your 3,10. 5,8. hexagram. for the zodiac use-*2 *1 the hexagram of the- planet which/ venus\ rules the 25) sign# you require("777- col. cxxxviii; but 1# 2/ draw the astrological sigil of the sign, 1\ 2# instead of that of the- planet# mercury *2-*1- 1\ moon *1 *2 2# 25 for caput and cauda draconis use the lunar hexagram, with the sigil of caput draconis or cauda draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to phys

d circle) invoking. if a circle, draw this first. sigil of ruler to which nature of question most refers should be placed in the pentagram thus: 142 saturn agriculture, sorrow, death. jupiter good fortune, feasting, church preferment. mars war, victory fighting. sun power, magistracy. venus love, music, pleasure. mercury science, learning, knavery. moon travelling, fishing &c. in diagram, p. 144, the sigil of hismael should be used. in marking points fix attention on sigil and on the question proposed; the hand should not be moved from the paper till complete. it is convenient to rule lines to guide the eye. the daughters are derived by reading the mothers horizontally. the four nephews, figures ix-xii, are thus formed: chapter v the general meaning of the sixteen figures in the twelve hou

ALEISTER CROWLEY EQUINOX EQ I 3 2

heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* on the instructions laid down in the first of these books_ book hb:yod, p. drew up a ritual "for the evocation unto visible 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 appear

base parallel to the n-sw chord, with "f" inside. there is a tangent, large ringed circle outside at the ne vertex, point of tangency obscured by the smaller ringed circle of that vertex. there is an equilateral triangle circumscribed within, base parallel to the tangent afore mentioned. there is an "a" within the apex of this triangle, top to apex direction. below the "a, within the triangle, is the sigil from page 170, oriented as the "a. the magical figures of mercury are to be drawn in yellow-orange chalk upon the ground as shown. at the quarter where the spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the incense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat

d earth hath ever nourished the changeless godhead of thy youth. 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 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, may be obedient unto me [she binds a black cord thrice round the sigil of the spirit and veils it in black silk, saying] hear me, ye lords of truth in the hall of themis, hear ye my words, for i am made as ye! i now purpose with the divine aid, to call forth this day and hour the spirit of mercury, taphthartharath, whose magical sigil i now bind with this triple cord of bondage, and shroud in the black concealing darkness and in death! even as i knot about

working is, that i seek to obtain from that spirit taphthartharath the knowledge of the realm of kokab, and to this end i implore the divine assistance in the names of elohim tzebaoth, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the hall of dual truth this creature of sigils "magus of art" i, s.s.d.d, soror of the order of the golden dawn, theorica adepta minora of the order of the rose of ruby and the cross of gold "i.a" creature of sigils, impure and unconsecrate! thou canst not enter our magic circle "d.p.a.l" creature of sigils, i purif

der of the rose of ruby and the cross of gold "i.a" creature of sigils, impure and unconsecrate! thou canst not enter our magic circle "d.p.a.l" creature of sigils, i purify thee with water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sigil at the foot of the altar "i.a" mighty magus of art, all your commands shall be obeyed and all your desires shall be fulfilled [he does so. the magus of art, standing on the throne of the east, then proclaims "the invocation" o thou mighty and powerful spirit taphthartharath, i bind and conjure thee very potently, that thou do appear in visible form before us in the magical triangle witho

cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the assistant magus places the sigil on the altar in the right quarter: the magus advances 179 to the east of the altar, lays her left hand upon it, in her right holding the sword with its point upon the centre of the sigil. the associate magus holds the magical candle for her to read by: and the magus of the fires the book of invocations, turning the pages that she may read continually. she recites] hear ye, ye lords of tr

ircumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left and candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "once" with the magic sword, and says] 181 thou canst not pass from concealment unto manifestation save by the virtue of the name elohim! before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness; i am the great one of the paths of the shades! i am the exorcist in the midst of the exorcism: appear thou therefore

all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness; i am the great one of the paths of the shades! i am the exorcist in the midst of the exorcism: appear thou therefore without fear before me, for i am he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled: s.s.d.d. smiting sigil once with lotus wand] thou canst not pass from concealment unto manifestation save by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the knowledge of the light. i am that light which rise

come thou forth from thy abodes and retreats. come thou forth unto us, and appear before us in this magical triangle without this circle of art: in fair and human form, courteously answering in an audible voice all of our demands. as is written "kiss the son lest he be angry! if his anger be kindled, yea, but a little_ blessed are they that put their trust in him [the mighty magus of art lifts up the sigil towards heaven, tears off from it the black veil, and cries] creature of kokab, long hast thou dwelt in darkness! quit the night and seek the day [sigil is replaced to west of the triangle; magus holds the sword erect (point upwards) over its centre, and lays her left hand upon it, saying] 184 by all the names, powers and rites already rehearsed, i conjure thee thus unto visible appariti

t (point upwards) over its centre, and lays her left hand upon it, saying] 184 by all the names, powers and rites already rehearsed, i conjure thee thus unto visible apparition: khabs am pekht. konx om pax. light in extension [saith the magus of art] as the light hidden in darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation [the magus of art takes up the sigil, stands at east of altar facing west, and says "the conjuration of the intelligence tiriel" tiriel, angel of god, in the name of iahdonhi i conjure thee send thou unto us this spirit taphthartharath. do thou force him to manifest before us without this circle of art. tiriel, in the name of elohim tzebaoth, send to us in form material this spirit taphthartharath. tiriel, in the name of be

ble form this spirit taphthartharath. tiriel, in the name of hod, send to us in visible form this spirit taphthartharath. o tiriel, tiriel: in all the mighty signs, and seals, and symbols here gathered together, i conjure thee in the name of the highest to force this spirit taphthartharath unto visible manifestation before us, in the great triangle without this circle of art [the magus now places the sigil between the mystic pillars, and attacks it as enterer, directing upon it her whole will: following this projection by the sign of silence. if he does not yet appear, then repeat the invocation to tiriel from the throne of the east. this process may be repeated thrice. but if not even then the spirit come, then an error hath been committed, in which case replace sigil on altar, holding sw

in myself i am nothing: in ye i am all self, and exist in the selfhood of the mighty to eternity! o thoth, who makest victorious the word of aeshoori against his adversaries, make thou my word, who am osiris, triumphant and victorious over this spirit: taphthartharath amen [return to place of the hierophant, and repeat, charging. he now will certainly appear. but so soon as he appears, again let the sigil be purified and censed by the magus of art. then removing from the middle of the sigil the cord of bondage, and holding that sigil in her left hand, she will smite with the flat blade of her magic sword, saying] by and in the names of iahdonhi, elohim tzebaoth, michael, raphael and tiriel: i invoke upon thee the power of perfect manifestation unto visible appearance [i.a. now takes up th

ALEISTER CROWLEY EQUINOX EQ I 3 3

art hath been ravished as the body of a virgin that is fallen into the hands of riotous robbers. yet in the outrage of mine innocence do i disclose the clear manna of thy purity. 6. o woe unto me, my god, woe unto me; for all the passion of my love is mazed as the bewildered eyes of a youth, who should wake to find his belov d fled away. yet in the crumpled couch of lust do i behold as an imprint the sigil of thy name. 7. o woe unto me, my god, woe unto me; for all the joy of my days lies dishonoured as the spangle-veil'd virgin of night torn and trampled by the sun-lashed stallions of dawn. yet in the frenzy of their couplings do i tremble forth the pearly dew of ecstatic light. 8. o woe unto me, my god, woe unto me; for all the aspirations of my heart ruin as in time of earthquake the ba

ALEISTER CROWLEY EQUINOX EQ I 3

ure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. 53 so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration_ here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams_ it burns_ it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk's eye in the silver star! marsyas. peace to all beings. peac

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

ritual of magic" p. 195 which it is desired to evoke. this is pronounced standing in the centre of the circle, and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit wrapped in a black cloth or covering is now placed within the circle, at the point corresponding to the west, representing the candidate. the consecration, or baptism by water and fire of the sigil then takes place: and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evocation is performed at this time: and finally so

the magician then calls aloud the name of the spirit, summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a "good" spirit the sigil is now to be placed "within "the white triangle" the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword of art) erect, and commences the evocation of the spirit. this being an exorcism of the spirit unto visible appearance. the magician stands in the place of the hierophant during the obligation, and faces west irrespective o

t hand upon it, raises in his right hand the magical implement employed (usually the sword of art) erect, and commences the evocation of the spirit. this being an exorcism of the spirit unto visible appearance. the magician stands in the place of the hierophant during the obligation, and faces west irrespective of the particular quarter of the spirit. but if the nature of the spirit be evil, then the sigil must be placed "without" and to the west of the white triangle; and the magician shall be careful to keep the point of the magic sword upon the centre of the sigil. j. now let the magician imagine himself as "clothed outwardly" with the semblance of the form of the spirit to be evoked: and in this let him be careful "not to identify himself" with the spirit, which would be dangerous, but

he hall, at the edge of the circle, and the magician then employs the oration of the hierophant from the throne of the east, modifying it slightly, as follows "the voice 152 of the exorcism said unto me; let me shroud myself in darkness, peradventure thus may i manifest myself in light &c. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand, and circumambulates the magic circle once, then passes to the south and halts. he stands (having lain his sigil on the ground) between it and the west, repeats the oration of the kerux, and again consecrates it with water and with fire. then takes it in his hand, facing westward, saying "creature of. twice consecrate, thou mayest approach the gate of the west" m. the ma

circle once, then passes to the south and halts. he stands (having lain his sigil on the ground) between it and the west, repeats the oration of the kerux, and again consecrates it with water and with fire. then takes it in his hand, facing westward, saying "creature of. twice consecrate, thou mayest approach the gate of the west" m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces s.w "and again "astrally masks himself with the form of the spirit" and for the first time partially opens the covering, without, however, entirely removing it. he then smites it once with the flat blade of this sword, saying in a loud, clear and firm voice "thou canst not pass from concealment unto manifestation, save by virtue of the n

e name hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. before all things are the chaos, and the darkness, and the gates of the land of night. i am he whose name is 'darkness: i am the great one of the paths of the shades. i am the exorcist in the midst of the exorcism; appear thou therefore without fear before me; for i am he in whom fear is not! thou hast known me; so pass thou on" he then reveils the sigil. n. operations in l repeated at the north. o. processes in m are repeated in the n.w. magician then passes to the east, takes up sigil in left hand, and lotus wand in right "assumes the mask "of the spirit-form" smites sigil with lotus wand and says "thou canst not pass from concealment unto manifestation save by virtue of the name hb:heh hb:vau hb:heh hb:yod. after the formless and the

t which riseth in the darkness! i am the exorcist in the midst of the exorcism; appear thou therefore in harmonious 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. p. he then re-covers sigil and passes on to the altar laying it thereon as before shown. he then passes to the east of the altar holding the sigil and sword as explained. then doth he rehearse a most potent conjuration and invocation of that spirit unto visible appearance, using and reiterating all the divine angelic and magical names appropriate to this end, neither omitting the signs, seals, sigilla, lineal figures, signatures and the like, from that conjuration. q. the magician now elevates the covered sigil towards heaven, remo

dden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation" he then takes up sigil, stands to the east of the altar and faces west. he shall then rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke "that they shall force him to "manifest himself unto visible appearance" he then places the sigil between the pillars, himself at the east facing west. then in the sign of the enterer doth he direct the whole current of his will upon the sigil. thus he continueth until such time as he shall perceive his will-power to be weakening, when he protects himself from the reflex of the current by the sign of silence, and then drops his hands. he now looks towards the quarter that the spirit

visible, let the magician repeat the conjuration of the superiors of the spirit "from the place of the "throne of the east" and this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer &c. but if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual, and thus doing "let him repeat a "humble prayer unto the great gods of heaven to grant unto him the force "necessary correctly to complete that evocation" he is then to take back the sigil to between the pillars, and repeat the former processes "when assuredly that spirit will begin to manifest, but in a "misty and ill-defined form (but if, as

the operator be naturally inclined unto evocation, then might that spirit perchance manifest earlier in the ceremony than this: still the ceremony itself is to be performed up to this point, whether he be there or no) now so soon as the magician shall see the visible manifestation of that spirit's presence, he shall quit the station of the hierophant and consecrate afresh with water and with fire the sigil of the evoked spirit. s. now doth the master of the evocation remove from the sigil the restricting cord; and, holding the freed sigil in his left hand, he smites it with the flat blade of his sword; exclaiming "by and in the names of. i do invoke upon thee the power of p erfect manifestation unto visible appearance" he then circumambulates the circle thrice, holding the sigil in his "ri

. i do invoke upon thee the power of p erfect manifestation unto visible appearance" he then circumambulates the circle thrice, holding the sigil in his "right" hand. t. the magician, standing in the place of the hierophant, but turning towards the place of the spirit, and fixing his attention thereon, now reads a "potent invocation of the spirit" unto visible appearance; having previously placed the sigil on the ground, within the circle at the quarter where the spirit appears. this invocation should be of some length, and should rehearse and reiterate the divine and other names consonant with the working. that spirit should now become fully and clearly visible, and should be able to speak with a direct voice (if consonant with his nature. the magician then proclaims aloud that the spirit

ALEISTER CROWLEY EQUINOX EQ I 6

beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the

. she is like a drug of wonder. all the limits of sense dissolve when we fall like snows from the precipice sun-kissed to the black ravines of ice. i am drowned in the universal thunder; the hours disrupt, the aeons involve. ah! not in any mortal mood ends the great verb we conjugate. from the highest hyberbole she doth swerve in an incommensurable curve, and the line of our beatitude is one with the sigil of our fate. 44 pallid, a mummy throned, she sits; the egyptian eyes, the egyptian hair, the band on her brows, the slender hands, all hieroglyphs of a god's commands beyond the rimes that a poet knits with fruitless travail, sterile care! marvellous! marvellous, marvellous! and again a marvel, a lotus-bud dropt from the brows of a goddess unknown on the ivory steps of the golden throne

ALEXANDRIAN BOOK OF SHADOWS OCCULT

en in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns in the heart of every 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, the lord within ourselves, whose name is mystery of mysteries. hp now kisses hps in the sigil of the third degree as follows [there's a diagram in the non-computer version which i can't reproduce. it shows the priestess with the points of the third degree sigil marked on her body. the points are: 1. genitals/womb; 2. right foot; 3. left knee; 4. right knee; 5.left foot; 6. genitals/womb; 7. lips; 8. left breast; 9. right breast; 10. lips] and then lays his body gently over hers

ANATHEMA OF ZOS

is difficult. these spiritualists are living sepulchers. what has decayed should perish decently. cursed are they who supplicate. gods are with ye yet. therefore let ye who pray acquire this manner: self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigil of all things unknown. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for, i am the living truth. heaven is ecstasy; my consciousness changing and acquiring association. may i have courage to take from my own superabundance. let me forget righteousness. free me of morals. lead me into temptation of myself, for i am a tottering kingdom of go

BOOK T

helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse's head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active- generous- fierce- sudden- impetuous. if ill dignified, he is evil-minded- cruel- bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this includes a part of the constellation hercules (hercules is always

nd crown with a long plume. it also is surmounted by a tiger's head, and the same symbol forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right hand rests on a small golden or brazen altar ornamented with ram's heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel

one of the ace of wands. ix. the lord of the waves and the waters; the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the knight of wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearing the sigil of the scale. beneath his horse's feet is the sea. from the cup issues a crab. book t page 6 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 degree of aquarius to 20 degree of pisces, thus including the greater part of pegasus. f

a winged kingly figure with winged crown seated in a chariot drawn by an eagle. on the wheel is the symbol of a scorpion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 degree libra to 20 degree scorpio. air

g of the spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a part of which constellation is included in his rule. he holds a drawn sword with the sigil of his scale upon its pommel. beneath his horse's feet are dark-driving stratus clouds. he is active, clever, subtle, fierce, delicate, courageous, skilful, but inclined to domineer. also to overvalue small things, unless well dignified. if ill dignified, deceitful, tyrannical and crafty. rules from 20 degree taurus to 20 degree gemini. fire of air king of the sylphs and sylphides. xiv

BOOK OF PLEASURE

versal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the desire, i.e, when the mind is worried because of the non-fulfilment of such desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to the subtle suggestion of the sigil. different religions and doctrines as means to pleasure, freedom and power. what is there to believe, but in self? and self is the negation of completeness as reality. no man has seen self at any time. we are what we believe and what it implies by a process of time in the conception; creation is caused by this bondage to formula. the book of pleasure (self love) get any book for free on:

ort formula for those whose belief is full in the the book of pleasure (self love) get any book for free on: www.abika.com 27 law, are house holders following their desires. the formula holds good for any purpose*(4) illustration, the loss of faith in a friend, or an union that did not fulfill expectations. casting the shadow. the ego not being totally oblivious, let him retain only and visualise the sigil form, it is his chalice, the means of vacuity and incarnation. by the deliberation of an analogous emotion at that time, he deputises the law (reaction. miraculous is he, balance not known in this world imitated (attained. all other consciousness annulled with safety, the vehicle strong enough for the ecstasy, he is beyond hurt. now let him imagine an union takes place between himself (t

lesome effervescence of the organic incapacity. denial or faith does not change or annihilate it, but is its the book of pleasure (self love) get any book for free on: www.abika.com 31 reinforcement and preservation. therefore belief, to be true, must be organic and sub-conscious. the desire to be great can only become organic at a time of vacuity, and by giving it (sigil) form. when conscious of the sigil form (any time but the magical) it should be repressed, a deliberate striving to forget it, by this it is active and dominates at the unconscious period, its form nourishes and allows it to become attached to the sub-consciousness and become organic, that accomplished, is its reality and realization. he becomes his concept of greatness. so belief becomes true and vital by striving agains

r necessity subsequently evolve themselves. also a person has more power of creation and originality with a limited means of expression. now by virtue of this sigil you are able to send your desire into the subconsciousness (which contains all strength; that having happened, it is the desire's realization by the manifestation of the knowledge or power necessary. first, all consciousness except of the sigil has to be annulled; do not confuse this with concentration- you simply conceive the sigil any moment you begin to think. vacuity* is obtained by exhausting the mind and body by some means or another. a personal or traditional means serves equally well, depending on temperament; choose the most pleasant; these should be held in favour, mantras and posture, women and wine, tennis, and the

oncentration- you simply conceive the sigil any moment you begin to think. vacuity* is obtained by exhausting the mind and body by some means or another. a personal or traditional means serves equally well, depending on temperament; choose the most pleasant; these should be held in favour, mantras and posture, women and wine, tennis, and the playing of patience, or by walking and concentration on the sigil, etc, etc. none is necessary to him who has (even symbolically) for a moment by the "neither-neither" conquered the dual principle (conception, his ego is free from gravity. if the sigil is made an obsession by continual apprehension, its realization may happen at any moment, in the form of inspiration. this is done by reverting the mind to the sigil when one is extremely worried- the ti

er" conquered the dual principle (conception, his ego is free from gravity. if the sigil is made an obsession by continual apprehension, its realization may happen at any moment, in the form of inspiration. this is done by reverting the mind to the sigil when one is extremely worried- the time of exhaustion is the time of fulfilment. at the time of exhaustion or vacuity, retain only and visualize the sigil formeventually it becomes vague, then vanishes and success is assured. by the ego conceiving only the sigil, and not being able to conceive anything from it, all energy is focussed through it, the desire for identification carries it to the corresponding sub-conscious stratum, its destination. the sigil being a vehicle, serves the purpose of protecting consciousness from the direct manif

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

llow on to 2 and then to 9. there are two 9s in the word so stop-and-start there with small triangles>circle to indicate the end. at square 2, the numerological total (47= 11= 2, draw a large square. the finished figure will look like figure 12.4. transferred off the squares it will look like figure 12.5. what you see in 12.5, then, is the sigil for matrimony. this is what jane must inscribe on the reverse of her talisman. as she does so, she should concentrate her thoughts on the marriage itself: see herself as a bride; see herself and her husband exchanging rings; see the handfasting ritual taking place, etc. such a sigil would be far more potent than the traditional bells, hearts and rings. incidentally, the magickal square u

day, but both days should be during the waxing phase of the moon. the consecration she would do would be as given in lesson 4. whatever the purpose of the talisman, follow the same procedure (a) find the day and the metal associated with your desire (b) personalize one side of the appropriate piece of metal (c) take the key word and, from the magick square, find the appropriate sigil (d) inscribe the sigil on the reverse, concentrating as necessary (e) consecrate the talisman. once the talisman has been made, wear it on your person for three days and nights. this can be done either by fastening it to a chain and hanging it around your neck, or by carrying it in a small bag made of silk, hung around your neck. after the three days you do not need to wear it constantly, but can simply carry

r key word could be "promotion" or "advancement" or something like that. it could even be "desires. taking "desires" as an example, you would work on a thursday and make the talisman of tin (if possible) or parchment. mary is an aquarius, with uranus as the ruling planet. as with the previous question, we don't know her rising or moon signs. her birth number is eight. on the reverse you would put the sigil for "desires: 5. you would personalize one side of the talisman for henry, with a sun sign of libra and ruling planet venus. you can ignore all the information for amy kirshaw for, as i have tried to emphasize, you may not interfere with another's free will. this talisman, then, can only be done to bring the love of "another" to henry. the talisman would be made on copper and made on a f

personalize one side of the talisman for henry, with a sun sign of libra and ruling planet venus. you can ignore all the information for amy kirshaw for, as i have tried to emphasize, you may not interfere with another's free will. this talisman, then, can only be done to bring the love of "another" to henry. the talisman would be made on copper and made on a friday. on the reverse you would put the sigil for love: 6. part of the power that goes into the talisman comes from your concentration on the writing as you do it. to be somewhat unfamiliar with the alphabet you use therefore ensures that you have to concentrate on its construction. lesson thirteen 1 (a) start with visualizing a white light all around the boy, as a cleansing and purifying agent, then gradually change that to a heali

CHAOS MAGICK AND LUCIFERISM

an also be something, which cause a matter of focus for the mind. to invariably forget and absorb the ideas sought. personally, i have used musick (the act of creating) as various sigils, art (much contact and initiation with spiritual and mental forces have been through art as paintings, drawings and the like. through musick sigils can be crafted because due to sonic structures, the idea of what the sigil is can actually be forgotten and buried in the mind. this allows the subconscious to go through the methods of enfleshing the desire. the tones and actual sound of the musick can cause the individual to forget the meaning and the sigilized musick form, all the while causing the brain to dissect, understand and react to the sigil on a subconscious level, guides along the mind. sleeping in

DAVIDSON DAN SHAPE POWER

tion of amulets and talismans as well as the sigils (signatures) of various demonic or angelic entities. these patterns produce correspondences (resonances) to establish a contact with the desired entity or influence. by stimulating such a shape power geometry, you literally evoke or call forth the influence, just like making a phonecall. there is a story about a group of experimenters who etched the sigil of the elemental spirit of wind onto a printed circuit board. the board was subjected to a high density fluctuating magnetic field (using various frequencies until an effect was noted. after a few minutes of excitation, the wind outside the building took on tomadic vetocities and the building collapsed as the wind entity attempted to interphase with the resonator. in a more practical sen

DIABOLUS

ut and forgets the meaning of his rite. by doing this, he falls into unconsciousness or delirium from which the concept of i does not exist. this is the sethian test if you will, from testing the essence of yourself does your ability to become something better manifest into something greater. observe the illustration by aos entitled the death posture, here the skull masked individual ascends from the sigil itself, on the very left hailed by set who stands upon the alpha and omega, called also azoth and azothoz7, a dualistic sigillic formula of the adversary. here set is the lord of sorcery, by his nature of opposition does the self grow stronger through the rebellion of stasis and the fall into darkness the face becomes a skull through self-love. modern sorcery and magick is very much driv

ian grimoires, cain is said to be a symbol and gateway for man and woman to become, thus the symbol of baphomet as anton lavey called it, is the inverted pentagram with a goat head in the middle. the original, which lavey took out, contained the words samael and lilith, surrounded in the circle ring the hebrew lvthn, leviathan, the crooked serpent. in the circles of luciferian witchcraft, this is the sigil of baphomet the head of wisdom who has united the solar and the lunar, or the fire and water within the self to bring forth cain, the devil in flesh upon earth. he is the symbol and cipher of magick, the great work accomplished and onward moving. at the gathering of the sabbat is cain the black man, the circle and center of the sabbat and it s fire, he directs it outward as he is the pol

la ford, reproduced in the book of cain. 31 which in part represents old tubal cain, or the all father himself. hearne letters from robert cochrane interestingly enough, the eight pointed luciferian star33, the chaos sphere, represents in most magical circles as being the symbol of baphomet. robert cochrane described tettens or cain as a rider on an 8 legged horse, thus draws close symbolism with the sigil of algol, the chaos star and inverse pentagram. this also makes assumption to the true nature of anubis being the son of set, with cain, the son of the devil and eve (through lilith in dreaming sorcery. the watcher of the twilight34 who is the lord of magick, therefore the opener of the way wears the mask of the beast and stands between both dawn and twilight. know it as the elixir of li

ffspring of cain were deceived by the workings of satan so that they worshipped him. thus was diabolism born, and cain was equated as the first witch and satanist. nathaniel j. harris, witcha, a book of cunning here we are able to discern the mythology which holds cain as the first of witch blood, the fire and water embodiment of samael and lilith, that which has born cain as our 33 called algol, the sigil of the order of phosphorus, the authors current magical guild. 34 the book of thoth the moon by aleister crowley 35 secrets of the horse whisperers, by peter bayliss 36 the toad rite, a grimoire of the toad witch by michael w. ford, succubus publishing. 37 see witcha by nathan harris. 32 prototype and initiatory model. harris points out also the invocation used to conjure cain in charles

aid to be angels, but took monstrous form and fell to earth, leviathan, represented as often female and male, and behemoth being a male, to respectively, the abyss of oceans and the earth. in this lore, lucifer fell yet retained something of his former self a role which each angel played differently depending on their individual personality and nature. eliphas levi is created with the creation of the sigil which was first indoctrinated by anton lavey in the 1960 s as the church of satan. this image appeared in 1961 in a french book entitled "histoire en 1000 images de la magie. this sigil, which is composed of the goat head within an inverse pentagram, spells samael and lilith in the circle, representing the two daemonic forces which are antinomian in nature. what encircles and surrounds t

DION FORTUNE MYSTICAL QABALA

ic force, whatever operation may be performed. the actual force, operating in its own sphere, is represented by the magical weapon assigned to it. for instance, an adept performing an operation of the element of water would have as his magical weapon the cup, and with the cup would make all signs, and upon the cup would concentrate the force called down by invocation. but upon his breast would be the sigil of the element of water, and this would be recognised as representing the spiritual factor in the operation, and as referring to the archangel over that particular kingdom. unless the adept understands the significance of his lamen, as distinguished from his magical weapon, he is no adept, but a wizard. 87. the rosy cross and the calvary cross are both given as symbols of the sphere of t

DONALDTYSON SIGIL

his sigil, as drawn by s. l. macgregor mathers) sigils are graphic symbols that identify and represent spiritual beings. often, but not always, they are generated from the names of spirits using mechanical methods, so that each letter in the name gives rise to a particular part of the symbol. they are usually simple, two-dimensional abstract designs, and may be either black and white or colored. the sigil is the design itself, not the surface or thing upon which it is drawn, painted or inscribed. in magic, a sigil is employed to summon and control the spirit it represents during rituals, or to infuse the presence or influence of the spirit into a specific power object. the word "sigil" is from the latin sigillum, meaning a little seal or signet. from ancient times until a few centuries ag

e bearer or the object impressed with the seal were confirmed. it seems to me probable that the use of sigils to identify spirits has its origins in this familiar and widespread practice. in magic, the name of a spirit embodies the identity and power of the spirit. by knowing and controlling the name, the magician is able to control the spirit. this is the basis of the god-magic of ancient egypt. the sigil is a graphic form of the name. the name is manipulated upon the living breath by means of chants, mantras, invocations, imprecations, execrations, prayers, hymns and similar vocal forms used in magic. the sigil is manipulated within the imagination by means of meditation, concentration, and creative visualization. it is important to distinguish between a number of common related terms th

ey are usually a series of separate or connected forms written out in a line in a way that resembles writing. by contrast, the sigils of spirits are usually more compact and resemble little drawings (secret seal of solomon, from the lemegeton or lesser key of solomon) a spirit seal is a more polished graphic representation of the spirit. it is often circular or oval in shape, and usually contains the sigil of the spirit inscribed in its center. it may also bear the name of the spirit in latin, greek or hebrew letters around it edge, and other occult symbols such as glyphs of the planets, zodiac signs or elements. by connotative usage, a physical object bearing a spirit symbol, such as a medallion, is more likely to be referred to as the spirit's seal, whereas the drawing of a spirit symbol

regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart

onic sigils. perhaps this is because the lower spirits, who were often summoned for mundane purposes such as causing injury to others or finding treasure, are more rebellious and require instruments of control and punishment. by inflicting injury upon the demon's inscribed sigil, the magician was able to cause discomfort or pain to the spirit it represented. this was done in such ways as piercing the sigil with a knife or pin, compressing it beneath a weight, placing it inside a bible, standing upon it, burying it, hanging it over rising incense smoke, binding it with cord, striking it with the flat of a sword blade, or subjecting it to the heat from open flame. often the mere threat to destroy the sigil caused the demon to comply. at the top of this page is the seal of the demon astaroth

t with the flat of a sword blade, or subjecting it to the heat from open flame. often the mere threat to destroy the sigil caused the demon to comply. at the top of this page is the seal of the demon astaroth, as drawn by s. l. macgregor mathers for his manuscript copy of the goetia. mathers' manuscript was edited by aleister crowley, who made only minor changes, and published by crowley in 1903. the sigil of astaroth appears in the center of the seal. to evoke astaroth into the triangle, it is necessary to draw this seal on new paper or some other appropriate material at an astrologically auspicious time, and to ritually bind astaroth to the seal by means of his sigil, so that the seal becomes astaroth in a magic sense, and what is done to the seal is done to astaroth. it is a form of sym

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

cribing of such sigils evokes the entities that they symbolize (see also yantra) in this century, the art of creating sigils was recreated by artist- magician austin osman spare. he saw in sigils a means of concentrating the magical will. he would write his magic intention or will down in a sentence or word, and then combine the major letters (without repeating any letter) into a patterned shape, the sigil. the symbolic shape thus created could be impressed upon the subconscious for working magic. sources: drury, nevill, and stephen skinner. the search for abraxas. london: neville spearman, 1972. gettings, fred. dictionary of occult, hermetic and alchemical sigils. london: routledge& kegan paul, 1981. signs (paranormal) at various moments in history and in times of great stress, suffering

FRATER ELIJAH ANGELS OF CHAOS

intents, but the visualizations and words should flow naturally. the only timing critical part is of course the trance. as per the chaos sigil, who knows what it is/ is not. it may be a power, information, spell, calling, banishing. we do not know. a no-mind technique may be of use in divining the 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 ver

by a (this was written of previously, but i did not know it's name. the first two rituals were formalized, but the third was done (astral invocations) on my birthday night with dance astrally. ketamine was used throughout. mdma (babalons sacrament) with ketamine (old ones sacrament) tonight. i offered prayers and desire for communication and researched the sigils and found some interesting links. the sigil [2] was revealed tonight and is a fusion of heaven and earth. i have not found any "practical" use of these sigils yet, but they have brought me in contact with, what i firmly believe to be my hga, the "perfected" form of me "in the future" of whom i am grendel/ we and will become as/ a. i have never heard of a. before, but it does bear a resemblance to azathoth. i heard a somewhere befo

h (even this, which does not have to be, another paradigm if ye will. how does horizon relate to the sun? the sun will rise on the horizon, and the sun will set on the horizon. so it is that day& night come about. the conquering son is our keeper. the will, like a laser, shining through the darkness, guiding us in an interwoven matrix of black-light. our temple is built upon a scarlet desert with the sigil(s) of our angel burned upon the sands. anything we will can manifest here. this is the desert on horizon (this may take our brethren a little work. all is in truth, so thus we accept no truth (but infinite variation. now this is all fine and dandy but what have we just presented here( the bus driver just now intones last stop in the ride free zone. how appropriate) horizon is a paradigm

n s formless mass. a reference to consciousness. it is always behind our eyes. we being just a filter through which the it manifests. by the gateway of 156, she has split us into the phantasm of separateness, whose dissolution promises ecstasy. it was, being a past reference. we have: 3675 3576 the 67 between the 3 and 5 (which is 8) moves to the last position and is reversed to 76. the number of the sigil of the phoenix. the sum of these numbers sums to 21(t6, which is also the mystic number of tiphareth and a reference to typhon. the sigil of typhon/ chrnzn. i/7a: the first part of this page is a dictate by chrnzn to distribute this book on a larger scale, to poke fun. an enigmatic reference to isobel. i know not what this is, possibly a face of our lady. the last comment is my ego talki

orpio. sex and death, another crack. i/18a: the origins of reality in such eloquent word. were it truth, i could weep. i/18b: a representation of the way (and it s detours. i/19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the sun being a reference to the child of the aeon. a dime a dozen totals to 120 the time of decree; prophetic. i/19b: the sigil of void (a hyper-dimensional cubic intrusion. this can be used to achieve a null state and cause dramatic subconscious awakenings. desires are endless. so this is a curse made manifest. chapter two consists of 11 pages. it is entitled the understanding. this being a reference to our mother, binah. the force of form. the urge to collect and bring together. this chapter was received within

e veils and we may know. ii/4b: adjective metaphor. ii/5a: the calling of the holy guardian angel causes the reverse impulse of the infernal reflection of the angel. this being a facet of chrnzn, thus it is that the angel achieves unity in chrnzn. this monster is of us and dwells on the threshold of daath. daath being a border of nonexistence, it does not actually manifest (for it is omnipresent. the sigil of netzach is given to formulate access to daath. this allows for a gateway to be created. it is necessary for the conscious mind to be put down (an extremely difficult thing to do. this allows for egress into these spaces. it is here that the angel comes to the fore, guiding the shell core of the magus (on the side. the moan is of divinity piercing itself. ii/5b: chrnzn arises as an imp

of knowledge is given. words (as well as numbers) trap ideas. numbers obviously being more effectual and universal in application. thus we can see that all communication is a binding. a bringing down into form of the fluid flux of reality into a phantasmal form of words. if it s not fun my friends, why do it? ii/7a: an exploration into a border realm on the interface (horizon. the tower of koth. the sigil of koth is given on the top right in illumination. the tower extends into nonexistence. the word bez is highlight. this word means beauty& war in the non-language of the outer-ones. the sigil of set in the guise of isolate intoxication is given as well. for these places are lonely and it pay s to be as intoxicated as one can be when isolated. to talk may be of detriment here. ii/7b: to r

ration of this trial. we see a doorway on it s side in the shape of daleth, with some form of monster coming out of it. iii/2b: this being the first explicit reference to the scarlet brotherhood. and our rejection of the concepts and truth of both the brother of the star and the babe of chrnzn. being exalted in scarlet. our school and way is, and has been. a paradigm for the new aeon if you will. the sigil of our lady is shown. iii/3a: this being a reference to the trials of the shell of the magician when engaged in intercourse with the almighty. this obviously being an illusion (because we can represent it. but coming so close to this thing sends any fragment of self into burning pain& ecstasy. we reject (sort of) dissolution for the way of the dance. to extend creation. iii/3b: a referen

s and initiations are of an astral nature (as all true initiations are. the greatest obstacle for the magus is his self. the surrender spoken of is not in a savior sense, but possibly one of the most difficult things to do. iii/5b: a few notes on the nature of the quliphoth, whose origins are of us. also a reference to the protective shield which preserves our leaps into the outer-spaces. iii/6a: the sigil of the goddess of dreamscape. it bears a slight resemblance to the sigil of set. iii/6b: the whole of sorcery and high-magick explained in one sentence and picture. the formula given is for the triangular numbers. which gives us the sum of the first n numbers (this is a magical formula. onze is the word form for the number eleven in french. iii/7a: the shell of the magus aided by the ang

ocation of the angel- the angels sigil is to be drawn astrally while the following calling is read which is an adapted exert from the anathema of zos by aos. the prayer should be read with power: oh self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigil of all things un-known. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for i am the living truth. heaven is my ecstasy: my consciousness changing and acquiring association. may i have courage to take from my own superabundance. let me forget righteousness. free me of morals. lead me into the temptation of myself, for i am a tottering kingdo

eavens orocha (oh-roh-kah-hay) under you (beneath) dodpal (doh-dah-pah-el) let them vex caosgo (kah-oh-ess-gee-oh) the earth abrang (ah-brah-noo-gee) i have prepared netaab (nay-tah-ah-bay) government de/ caosgo (day/ kah-oh-ess-gee) of/ the earth explosion- visualize a lightening flash descending through the heavens and strike the wand to the floor utilizing (astrally) the rune sowuz/ sowulo and the sigil for the binding of the eye which should be received prior to the rite from the angel. a flashing between both symbols is a good technique. while screaming, io choronzon! statement of office- the following is an adaptation of a calling given by the sons of hermes: universe, hear my plea. earth, open. let the waters open for me. trees do not tremble. let the heavens open and the winds be s

everything is permitted. appendix vii god-forms black magick is more like a 7, than 11- the voices (h-hebrew (e-english qblh (se- standard english) babalon- goddess of ecstasy. see journal exerts b1, b2, and appendix iii. a sigil of babalon is in liber chrnzn (h156;(e65;(se47) choronzon- daemon sultan of dispersion. dyonysis- lord of consumption, indulgence and gluttony. harakhan- owl of wisdom. the sigil of harakhan is in liber chrnzn. the number of harakhan is (h933 (e46 (se62) there is a god of horizon luciferchrist- the original entity which was split in two has been rejoined. the sigil of lucifer-christ is in liber chrnzn. moglthox- lord of corruption (h613 (e98 (se114) set as isolate intoxication- an intelligence of the outside existent in the void. how is this possible? haven t got

of harakhan is in liber chrnzn. the number of harakhan is (h933 (e46 (se62) there is a god of horizon luciferchrist- the original entity which was split in two has been rejoined. the sigil of lucifer-christ is in liber chrnzn. moglthox- lord of corruption (h613 (e98 (se114) set as isolate intoxication- an intelligence of the outside existent in the void. how is this possible? haven t got a clue. the sigil of set as isolate intoxication is in liber chrnzn (h1188 (e336 (se278) teknoz- god of techno music, a gateway to babalon. the sigil of teknoz is the music of the same name, which can be triggered as a gateway. the number of teknoz is (156h (e87 (se91) tiyet- goddess of dreams and silence. the sigil of tiyet is in liber chrnzn (h28 (e111 (se62) there is something more viii bibliography bi

FRATER U D PRACTICAL SIGIL MAGIC

magic. this leads us to magical practice proper. in spare's system there are no''correct' or gincorrect h sigils; neither is there a list of ready-made symbols. it is of no 6/ practical sigil magic import whether a sigil is the gcorrect h one or not, but it is crucial that it has been created by the magician and is therefore meaningful to him/her. because s/he has constructed it for personal use, the sigil easily becomes a catalyst of his/her magical desire, and sometimes it will even waken this desire in the first place. this pragmatic approach which dominates present-day anglo-saxon magic (israel regardie, francis king, david stephen skinner, w, b. gray, conway, lemuel johnstone, to name but a few relevant authors) goes to show that austin osman spare, rather than aleister crowley, shoul

le spare himself gives in his book of pleasure, the declaration of intent: this my wish to obtain the strength of a tiger this sentence must be written down in capitals. next, all the letters which appear more than once are deleted so that only one of each letter remains. this my wish to obtain the strength of a tiger thus the following letters remain: t, h, i, s, m, y, w, o, b, a, n, e, r, g, f. the sigil is created from these letters; it is permissible to consider one part (for example, m) as a reversed w or, seen from the side, as an e. hence, these three letters do not have to appear in the sigil three separate times. of course, there are numerous possibilities of representation and stylization. 8/ practical sigil magic gthis my wish to obtain the strength of a tiger. h sigilized this

ve to appear in the sigil three separate times. of course, there are numerous possibilities of representation and stylization. 8/ practical sigil magic gthis my wish to obtain the strength of a tiger. h sigilized this would be: this is my wish to obtain the strength of a tiger combined as one sigil or figure 1 austin osman spare and his theory of sigils/ 9 however, it is important that in the end the sigil is as simple as possible with the various letters recognizable (even with slight difficulty. the artistic quality of the sigil is irrelevant, but for simple psychological reasons it should be obvious that you should not just scribble or doodle it in haste. you should strive to make it to the best of your abilities. the finished sigil, which in the beginning will probably take a few attem

best of your abilities. the finished sigil, which in the beginning will probably take a few attempts to construe, will then be fixated. you may draw it on parchment, on paper, in the sand, or even on a wall. according to spare fs short instructions, it should be destroyed after its internalization. thus, you will either burn the parchment; wipe it out in the sand, etc. spare fs basic idea is that the sigil, together with its meaning, must be planted into the unconscious. afterwards, the consciousness has to forget it so that the unconscious can obey its encoded direction without hindrance. formulating the sentence of desire8 and drawing the sigil should be done with the utmost concentration. it makes the following activation( gcharging h) much easier. when the sigil is ready, it is activat

n without hindrance. formulating the sentence of desire8 and drawing the sigil should be done with the utmost concentration. it makes the following activation( gcharging h) much easier. when the sigil is ready, it is activated by implanting it into the psyche. this is the most difficult part in this process, and spare offers only very few hints on practical procedures. however, it is crucial that the sigil is internalized in a trance of sorts. this may take place in a state of euphoria (for example, by means of drugs, in ecstasy (for example, sex magically by masturbation, sexual intercourse or a ritual, or in a state of physical fatigue. for the latter example, eyes and arms may be tired by the magician folding his/her arms behind the head while standing in front of a mirror and staring f

eans of drugs, in ecstasy (for example, sex magically by masturbation, sexual intercourse or a ritual, or in a state of physical fatigue. for the latter example, eyes and arms may be tired by the magician folding his/her arms behind the head while standing in front of a mirror and staring fixedly at his/her image. the important thing is that it 10/ practical sigil magic should click, meaning that the sigil must be internalized spasmodically, which, of course, requires some exercise and control. this procedure may be supported by repeating the sentence of desire rhythmically and monotonously like a mantra, becoming faster and faster; in doing so, one must stare fixedly at the sigil (in our example of looking into the mirror [a magical mirror may be used, too, it is useful to draw the sigil

f looking into the mirror [a magical mirror may be used, too, it is useful to draw the sigil onto the mirror with water-soluble paint) after spasmodical internalization, the symbol must be destroyed and deleted from the conscious mind. as mentioned before, from now on it will be the unconscious which has to do the work. in my own practical work i have discovered that it may even be useful to keep the sigil on you, such as wearing a ring engraved with it, etc. but this will depend upon the magician fs individual predilection, and everybody should find his/her own way. occasionally, it may prove necessary to repeat the whole procedure, especially if the goal is a very problematical one, requiring an outstanding amount of energy. nevertheless, experience shows that it is of prime importance n

engraved with it, etc. but this will depend upon the magician fs individual predilection, and everybody should find his/her own way. occasionally, it may prove necessary to repeat the whole procedure, especially if the goal is a very problematical one, requiring an outstanding amount of energy. nevertheless, experience shows that it is of prime importance not to bring back the meaning and aim of the sigil into consciousness at any time. we are, after all, dealing with a technique akin to autosuggestion; thus, the rules are the same as with autosuggestions themselves. therefore, you may not use negative formulas such as gthis my wish not to. h because very often the unconscious tends neither to recognize nor understand this gnot, h and you might end up getting the opposite result than that

you originally desired. if you see a sigil every day, perhaps on a wall or engraved on the outer side of a ring, this should only take place unconsciously, just as one austin osman spare and his theory of sigils/ 9 might not consciously notice an object which is in use all the time. of course, you should keep your operation secret, for discussing it with skeptics or even good friends may dissolve the sigil fs power. the advantages of this method, of which only a short summary can be given here, are obvious4 it is temptingly easy, and with only a little practice it may be performed at any time and at any place it does not call for any costly paraphernalia; protective circles and pentagram rituals are not required (though sometimes they may prove useful, especially with operations of magical

tal letters. 15 16/ practical sigil magic 2. repeated letters are deleted so that every letter will be used but once. 3a. several parts of the sentence are sigilized into several single sigils. or: 3b. all letters of the whole sentence are combined into one general sigil. 4a. single sigils are combined into one general sigil. or: 4b. the general sigil constructed in 3b is simplified/ stylized. 5. the sigil is internalized/activated (specific tech- niques are discussed in the following chapter) 6. the sigil is banished and forgotten (specific tech- niques are discussed in the following chapter) further examples for constructing sigils using the word method a) using the same sentence as in chapter 1, gthis my wish to obtain the strength of a tiger, h the following letters remain after deleti

saffections and tempers. if you prefer putting a lot of effort into a sigil, wishing to create a greal piece of artwork, h you are, of course, perfectly free to do so. it is recommended, however, for reasons to be discussed at greater length later, that you should not spend too much time consciously creating a sigil. this is because, among other arguments, it will be much more difficult to forget the sigil fs outline and contents or to push it out of the consciousness, which is so essential for its proper working. before we start our discussion of the techniques for activating sigils, i would like to give you a few more practical tips. the first recommendation involves the method of constructing a sentence of desire. sigil magic is primarily success magic. it aims at achieving very tangibl

sentences like gthis my wish to meet franz bardon on the 17th of october at 3:32 p.m. in sharky fs bar h not only make great demands on your own magis (or, as indian shamans would label it, on your gcontrol of the nagual h) but also presuppose a rather generous, good willed unconscious. one should never put too great a strain on the universe. but this is a general problem in practical magic, and the sigil magician is not the only one compelled to tackle it, as it also applies to the ceremonial magician, the s orcerer and the theurgist. experience shows that it is quite feasible to include the time factor in the sentence of desire. for example, gthis my wish to become healthy again this month, h etc. but an overloaded psychic time schedule in manager fashion would definitely be too much fo

schedule in manager fashion would definitely be too much for our magical faculty. in the chapter gbut how does it work? h we will take a closer look at time factors and control of success. thus, you should try for a proper balance between wishy-was 22/ practical sigil magic a sen up with a writ and tence of desire of the gthis my wish to be rather well h format is somewhat too vague, for even if the sigil did produce the desired success, you probably would not become aware of it, spells for winning in a lottery in which you strive to fix the exact amount of money to the third decimal place will, due to information overload, force your whole system to collapse. at best, nothing will happen at all; at worst, however, the bailiff might suddenly turn his/her calculator. but, here again, perso

GOETIA LUCIFERIAN

djinn of this book. the pentacle may be worn as a method of encircling 25 the self in the mask of purity, thus remaining a symbol of the mind in unity with the will. often in evocation/invocation, spirits become points of obsessional belief which seem to speak or send impulses and desires to the sorcerer which may be contrary to the purpose of the ritual. the pentacle of solomon/tetragrammaton is the sigil of the will of god (god may represent set or the divine will the isolate self. you may have the pentacle of tetragrammaton on your person, symbolic of the will of the rite. when one enters the cross-roads of spirits you are in the arena of anon, the spirits which have existed between the aethyr and the earth for timeless ages the take the flesh of our desires, therefore posing a dangerou

to the process which it is created. vessel preparation may continue once the pot has been cleaned. the magician will scribe the binding sigil of solomon upon it, as this will exteriorize the force summoned to reside in this temple in the earth, which you may communicate with by dreams. it is optional for the sorcerer to add a drop of his or her own blood in the vessel to consecrate it as his own. the sigil will be prepared on virgin parchment or some high quality paper. it may have a strong reinforced backing such as a piece of leather or toadskin (if common amphibious frogs or such inhabit an area, watch for dead ones which you may use. the vessel itself may contain a layer of grave soil and images, perfumes or such which you associate with the spirit. once the magicians summons in the ev

hanging into this form. when you have viewed what you will, thank the spirit and end the rite. if you sleep shortly afterwards, keep a journal next to you to observe the images which you may see. sexual evocation the triangle is the very meeting places of spirit and sorcerer, thus is the channeling point of summoning. place the vessel, doll or pot of which the spirit is bound along with a copy of the sigil for focus in the evocation circle (triangle. illuminate the chamber in low light, incense and that which is pleasant to both the magician and the spirit. visualize the spirit growing within the vessel as you silently summon it begin arousing yourself with the enchantments of your own imagination. understand this spirit is formed from you, something of a familiar and spirit you have given

it growing within the vessel as you silently summon it begin arousing yourself with the enchantments of your own imagination. understand this spirit is formed from you, something of a familiar and spirit you have given life to. focus on the desire of which caused you to evoke the spirit in the first place (divination, knowledge, ect) and focus intently upon this. as you reach the climax, focus on the sigil of the spirit and allow your mind to black out (i.e. death posture) in this moment of ecstasy. after you have made this sacrifice of anointing some of the fluids on the sigil, banish (by forgetting or what technique you have created to clear the mind) and end the rite. if you have a partner in the rite, you will both focus on the spirit and not on each other rather than willed desire and

ned thee! give unto me a true answer communion depending upon the technique of the summoning, being sexual congress, ceremonial or meditative (black mirror, you will want to envision this spirit outside of the self, in the summoning triangle of spirits. notice the attributes of the spirit, what makes it powerful and what it represents to you. 33 preparing the material basis one may now focus upon the sigil of the spirit, by enflaming the self via envisioning your sexual desire in the form of a black serpent which rises through your spine starting at the base. as it moves up you will enflame yourself more. if with a partner, they shall envision the same to materialize the spirit. begin visualizing what this spirit looks like, feels like and what form it takes. visualize how it speaks to you

a partner, they shall envision the same to materialize the spirit. begin visualizing what this spirit looks like, feels like and what form it takes. visualize how it speaks to you and the familiars of which it governs. as you reach climax, you ascend into the celestial heights of the luciferian sabbat when the mind is led through the axis of the point of light, the solar force of azazel. annoint the sigil in the sexual fluid of either yourself (if solitary) or both yourself and your partner. at the moment of ecstasy, you shall take the flesh of the beast and along with the djinn spirit, descend unto the infernal sabbat of the death posture, from which you shall emerge in the flesh of the circle. the ensorcerling of belief is significant unto the practitioner who by self-enchantment and th

tasy, you shall take the flesh of the beast and along with the djinn spirit, descend unto the infernal sabbat of the death posture, from which you shall emerge in the flesh of the circle. the ensorcerling of belief is significant unto the practitioner who by self-enchantment and the combination of will- desire-belief, have transcended the separation of flesh and spirit. after you have consecrated the sigil, close the circle and the spirit form, while weak, will remain in essence. when the mind becomes interlocked with this force, and the sinking from ecstasy into the infernal sabbat of the waking self, then it may bring inspiration of what you seek, which shall emerge later. seal the vessel and bury it in a safe place in the darkness of the earth. you will then wish to keep it buried for n

of a beautiful angelick 42 figure. sitri is a spirit of babalon-lilith, being one who enflameth the love between individuals lust and desire. sitri is very useful in love and lust spells, thus being a powerful tool for the sorcerer. one may create s succubi/incubi from the shadows of sitri in the black mirror, forming them nude in the shape that you find desirable. you may then bind the spirit to the sigil of sitri to seek congress with by imagining so later. a very useful form in working with sexual evocation and dream projection, as to send forth a spell into the dreams of your chosen or to build into a future act, there are many possibilities with this angelic familiar. sitri governs 60 legions of spirits. m beleth beleth/bileth or bilet is a king whom appears mighty and terrible. belet

appears like a crow, however will take human shape once the magicians requests it. malphas is a might president who is very powerful. he does build high towers like malthus however may also bring you the knowledge of your enemies desires and thoughts. it is required for creation and manifestation of this spirit that one performs a sexual sacrifice (for material basis) for which one would focus on the sigil and consecrate it accordingly. it is known that malphas will deceive the magician if he is not careful. be prepared and be exact in your commands. 56 n raum raum is the fortieth spirit of solomon, who is a great earl. in the black mirror and the evocation circle he appears in the form of a crow, but will appear in a human form if commanded. raum was said to steal treasures from a king s

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

st. with sword in hand, perform the qabalistic cross (hold the sword with point up while performing the qabalistic cross) trace the banishing pentagram of spirit active, with the tip of the sword in the air before you. vibrate the name "exarp" draw the spirit sigil in the center and vibrate "eheieh" give the lvx signs. draw the banishing pentagram of air and intone the name "oro ibah aozpi" trace the sigil of aquarius in the center and vibrate "yhvh" give the sign of theoricus. then raise the hands above the head as if to touch kether. step forward with the left foot while simultaneously bringing the hands to eye-level and thrusting them forward in the projection sign (this sign is also known as the "attacking sign" and when used with the sword of vengeance, it is a potent gesture of force

the sign of silence (also called the "sign of protection) as a shield against all attack and protection from any reflux current of energy. go clockwise to the south and trace the banishing pentagram of spirit active while vibrating the name "bitom" draw the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the banishing pentagram of fire. vibrate "oip teaa pedoce" draw the sigil of leo in the center and vibrate "elohim" give the sign of philosophus. then give the projection sign and the sign of silence. go to the west and trace the banishing pentagram of spirit passive while vibrating the name "hcoma" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of water the sanctuary of maat order of the golden dawn

sive while vibrating the name "hcoma" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of water the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:55 am give the lvx signs. trace the banishing pentagram of water and intone the name "empeh arsel gaiol" draw the sigil of the eagle in the center and vibrate "aleph lamed, al" give the sign of practicus. then give the attacking sign and the sign of protection. go to the north and trace the banishing pentagram of spirit passive while vibrating the name "nanta" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of earth and vibrate the name "emor dial

eagle in the center and vibrate "aleph lamed, al" give the sign of practicus. then give the attacking sign and the sign of protection. go to the north and trace the banishing pentagram of spirit passive while vibrating the name "nanta" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of earth and vibrate the name "emor dial hectega" trace the sigil of taurus in the center and intone "adonai" give the sign of zeiator. then give the projection sign and the sign of silence. return to the east. stand in the form of the tau cross and say: before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram and in the column shines the six-rayed star (visualize each archangel when i

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit active. thrust through the center of the pentagram and vibrate "exarp" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of air and vibrate "oro ibah aozpi" draw the sigil of aquarius in the center of the pentagram and intone "yhvh" give the sign of the theoricus. turn to the south and trace a large invoking pentagram of spirit active. thrust through the center of the pentagram and vibrate "bitom" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of fire and vibrate "oip teaa pedoce" draw the sig

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

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

GOLDEN DAWN RITUALS B

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

GOLDEN DAWN RITUALS U4

previous method. this, however, is not easy to be done by any but the practiced operator. commentary on traveling in the spirit vision g.h. frater p.c.a. the first method explained in the paper by g.h. frater d.d.c.f. is the most common method. it is very effective when the adept has a specific location. this location may be pinpointed through the use of a specific set of names, color, and sigil. the sigil is the most effective. for the novice adept it may be more appropriate to utilize the sigil in black and white as it will tend to be less tiring to the adept. the flashing colors are most effective in that it attracts the spiritual essence, but it can become more fatiguing. this is especially true with skrying or clairvoyance. the second method mentioned is the advanced method. it is, in

GOLDEN DAWN RITUALS VENUSZAM16

soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hosts netzach, the presence and power of thy holy archangel haniel that he may aid me with his power" step 10 draw the invoking hexagram of venus and in it the sigil of haniel. vibrate the name strongly "o ye gods of netzach, i conjure ye by the mighty name of yhvh tzboath lord of hosts, and by the name of haniel whose throne and seat ye are.elohim, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of elohim, and vibrate the name "command unto me the p

talisman should be purified with water and consecrated with fire "in the name of yhvh tzboath i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of netzach. to this end, i have formed and perfected a talisman bearing, the sigil of hagiel, the intelligence of nogah, and the geomantic symbols and sigils pertaining to venus. in addition this venusian bowl of desire has the many other symbols related to venus in flashing colors.this is now covered with a black veil, and bound thrice with a cord so that hagiel shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged

GOLDEN DAWN RITUALS Z2

rophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, whereon is engraved the sigil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification

ing the spirit or spirits, which it is desired to evoke. this is pronounced standing in the center of the circle and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, representing the candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation in a loud, firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally, sole

the magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if t

e white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician shall be careful to keep the point of the magical sword upon the center of the sigil. j. now, let the magician imagine himself as clothed outwardly with the semblance of the form of the spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be dangerous: only f

art of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus may i manifest myself in light" etc. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand and circumambulates the magic circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice consecrated thou mayest approach the gate of the west. m. the magician

agic circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice consecrated thou mayest approach the gate of the west. m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces south west, and again astrally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save b

and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am he great one of the path of the shades. i am the exorcist in the midst of the exorcism. appear thou therefore without fear before me, so pass thou on. he then reveils the sigil. n. take the sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in

he sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the

f the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the 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 to the cubical altar of the universe! p. he then recovers the sigil and passes to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding the sigil and sword as already explained. then he does rehearse a most potent conjuration and invocation of the spirit unto visible appearance, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, line

the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance. then, the magician sites the mystic words. r. saith the magician, as light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation. he then takes up the sigil stands to the east of the altar, and faces west. he then rehearses a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, that they shall force him to manifest himself unto visible appearance. 6 he then places the sigil between the pillars, himself at the east facing west, then in the sign of the enterer does he direct the whole current

to the east of the altar, and faces west. he then rehearses a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, that they shall force him to manifest himself unto visible appearance. 6 he then places the sigil between the pillars, himself at the east facing west, then in the sign of the enterer does he direct the whole current of his will upon the sigil. thus, he continueth until such time as he shall perceive his will power to be weakening, when he protects himself from the reflex of the current by the sign of silence, and drops his hands. he now looks towards the quarter that the spirit is to appear in, and he should now see the first signs of his visible manifestation. if he be not thus faintly visible, let the magician repeat the co

ly visible, let the magician repeat the conjuration of the superiors of the spirit from the place of the throne in the east. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but, if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual: thus doing, let him address a humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete that evocation. he is then to take back the sigil to between the pillars, and repeat the former processes, when assuredly that spirit will begin to manifest, but in a misty and ill-defined form (but if, as is pro

s probable, the operator be naturally inclined unto evocation, then that spirit may perchance manifest earlier in the ceremony than this. still, the ceremony is to be performed up to this point, whether he be there or not) now, as soon as the magician shall see the visible manifestation of that spirit s presence, he shall quit the station of the hierophant and consecrate afresh with n and with o, the sigil of the evoked spirit. s. now the master of evocations removes from the sigil the restricting cord, and holding the free sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, by and in the names of.,i do invoke upon thee the power of perfect manifestation unto visible appearance. he then circumambulates the circle thrice holding the sigil in his right hand. t

GOLDEN DAWN RITUALS ZAM11

hat i see not from the unholy lands, but only from the light of the supernals. grant unto me, i beseech thee, the power of the spirit to bring forth the brilliance of eternal splendor. let it course through my nephesh and purify it like mountain rain. let the eternal splendor be absorbed deep within me to my very ruach, unto the core of my very existence and life" step 4 trace the l hexagram with the sigil in the center "i entered this world as one who was alive, yet i was not. then i saw the light that shineth in the night standing upon a lonely hill, the light of the red rose upon the golden cross. oh thou beautiful one, thou red rose of life and light, teach me of death, teach me of life, teach me of self sacrifice, so that i may not shrink in my hour of trial, but that my name may be w

GOLDEN DAWN RITUALS ZAM14

i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to_(his/her name_ whose death to this earthly plane we do now commemorate. wherever_(his/her name_ may now be, and on whatever 3 plane he/she may now pursue his/her ideal, let him/her be blessed with a more divine rest and an utter cessation from strife" step 7 trace l hexagram with the sigil in center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto him/her, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will. should_(his/her name_ will to absorb into the infinite, or to be united with his/her chosen and preferred, or to be in cont

GOLDEN DAWN RITUALS ZAM15

. turn to face the direction in which you have found f to be, standing so that the altar is between yourself and f for convenience. step 9 trace in the air the invoking pentagram of the sign that f is in. step 10 trace the invoking hexagram of f, vibrating "rwbg \yhla" step 11 then, still holding the wand by the white band, recite your invocation to the power of hrwbg and the forces of f, tracing the sigil of each as you read it. 5 "o mighty power who governeth hrwbg, thou strong and terrible divine rwbg \yhla, i beseech thee to bestow upon this magical sword power and might to slay the evil and weakness i may encounter. in the fiery sphere of \ydm, may it be welded and tempered to unswerving strength and fidelity. may thy great archangel lamk bestow upon me courage wherewith to use it ari

GOLDEN DAWN RITUALS ZAM16

ithin my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters la in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and merciful king of dsj, the presence and power of thy holy archangel layqdx that he may aid me with his power" step 10 draw the invoking hexagram of jupiter and in it the sigil of layqdx. vibrate the name strongly "o ye brilliant ones of dsj, i conjure ye by the mighty name of la strong and mighty, and by the name of layqdx whose throne and seat ye are \ylmcj, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of \ylmcj, and vibrate the name "command unto me the p

3 the talisman should be purified with n and consecrated with o "in the name of la, i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of dsj. to this end, i have formed and perfected a talisman bearing upon one side, the sigil of layphy, the intelligence of qdx, and the geomantic symbols and sigils pertaining to k. on the other side is a seal referred to k, represented in flashing colors. this is now covered with a black veil, and bound thrice with a cord so that layphy shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence layphy, in orde

GOLDEN DAWN RITUALS ZAM22

ualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come now unto 6 me. manifest yourself through me and fill my sphere with your magical power of trapt to

ly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come now unto 6 me. manifest yourself through me and fill my sphere with your magical power of trapt to accomplish this work of art. step 5 draw the sigil of \yklm before you within the hexagram. vibrate the name the number of times there are letters in the name. say: command unto me the presence of lakym the angel of a and his intelligence laykn that they may empower and consecrate this symbol most potent and powerful. step 6 draw the sigil of lakym, vibrate it, and then draw the sigil of laykn, and vibrate it as well using the vibratory

f tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shine forth. to this end, i have formed a perfected talisman bearing on one side the sigil of laykn, the intelligence of cmc, and the geomantic sigils that pertain to a. on the other side are the sigils and divine names referred to trapt and a, which are all represented in brilliant flashing colors. in addition, other sigils and symbols have been placed therein to act as a potent link between this talisman and the force that has been called to live within it. i proclaim that t

e angel of cmc, lakym, that he may cause laykn, his intelligence, to come unto me. laykn, thou great angel of cmc, thou great intelligence of cmc, i invoke thee by the knowledge of thy name and by the power of god the vast one. i do conjure and potently invoke trws, the power and spirit of the sun, and i bind thee in the name of laykn to perform thy work in accordance with my will. i call thee by the sigil and the symbol of cmc. i call thee through the power of the holy one, blessed be he, and the divine name of your realm. i do conjure thee, laykn, come unto me and bring now thy spirit unto thy control, trws, so that this creature of talismans may have power, life, beauty and light to make a divine link with all those powers, majesties and graciousness which are summed up in the holy 11 n

f tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shine forth. to this end, i have formed a perfected talisman bearing on one side the sigil of laykn, the intelligence of cmc, and the geomantic sigils that pertain to a. on the other side are the sigils and divine names referred to trapt and a, all represented in brilliant flashing colors. in addition, other sigils and symbols have been placed therein to act as a potent link between this talisman and the force that has been 14 called to live within it. i proclaim that this tal

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

aik bkr (reference aik bkr and the aethyrs later in this manual) the petals/regions add to 3 (3+7+11 21=2+1=3, the number of rows in the rose. the rose is used to determine the sigils for the deities of the four watchtowers. begin with the first letter f the narre in the corresponding petal of the rose. draw straight unes from letter to letter as they appear in the narre. the pattern so drawn is the sigil of the deity. awways begin each sigil with a small circie. at the last letter, end the sigil with a 96 short fine or dash, perpendicular to the last fine drawn. if two letters come together, represent it by a crook or wavy fine at that point if a sigil has three letters along a single straight fine, and the center letter is needed in the name, then represent it by a small noose or circle

nd the star(b) are the two extremes of this formula.crowley switched the pplaces of these two tarot paths on the tree of life tto better accord with his message. according to the formula of mzkzb, it doesn'tmatter which position they take because bzkzm is an iidenticalformula. the emperor and the star acting together encircle the impulse to create (z) which is ttemperedby experiencedjudgement (k. the sigil of mzkzb from the watchtower of earth is: 186 the formula of vovin we attained to be starry grains of gold dust in the sands of a slow river. yea, and that river was the river of space and time also. aleister crowley, liber vii the word vovin can be pronounced either voh-veeneh or vohvee- en. it is derived from the first letters of the words vpaah oxi vabzir in nisan which means "the mig

formula is to move ceaselessly through the watchtowers and aethyrs dispensing justice and pproclaiming his word.the formula 187 itself reveals his methodology in its letters: a sense of justice (justice in libra) is the core of a healthy love of life (the devil in capricorn) which is checked by experience (temperance/art in sagittarius) but allowed constant change in expression (death in scorpio. the sigil of vovin from the rose (figure 6) is: 188 the formula of vrelp my god! 0 my god! i am but a speck in the stardust of ages; i am the master of the secret of things. aleister crowley, liber vii the enochian word vrelp, pronounced var-ee-elpeh, is comprised of the first letters of the words vran ror-elzap laiad plapli which means "seeing the orbit of the sun and partaking of the secrets of

formula for the knowledge and conversation with your holy guardian angel. the letters demonstrate the exact nature of the formula: movement (the chariot of cancer) is guarded by temperance/art, and indeed the entire working of this formula is encompassed by temperance/art. also, the desire for creativity (strength/lust in leo) is carefully guarded by initiated consciousness (hierophant in taurus. the sigil of iliatai from the watchtower of earth 197 the sigil of iliatai from the watchtower of water the letters gon, ur, gon, un, gisa, un, gon are written: 198 tex and rh, the lowest aethyrs without the cube-the material world-is the sphere-system of the spiritual world enfolding it. aleister crowley, a comment upon the nature of the aethyrs,found in the vision and the voice the two lowest ae

quare for arsoe is: the arsoe square is magically very powerful. it adds up to a gematric value of 1637, a prime number that aiq bkr reduces to 8, the number for "cycles" the words arsoe means "sun-savior" oxi-ar means "mighty sun" and sibis (a variant of sibsi) means "covenant" the square thus suggests that the sun-savior is one who is able to link the solar creative forces of divinity with man. the sigil of the sun-savior from the watchtower of fire is: the letters of soe illustrate the basic formula of the sun_ savior in enochian magick. the lovers of gemini (s, the justice of libra (0) and the hermit of virgo (e. this sug g e s t s the powe r ful f o r c e s o f l o v e and ka rma manifesting together within a single individual person. the invocation of such a being is an important ste

eginners in enochian magid. it simulates a journey in the spirit vision to the lowest aethyr, tex (teh-etz. part 1. preparation. wear your white robe. consecrate a circle. hold your sword in your right hand. leave your physical body and enter your body of light (imagine yourself to be in your subtle body rather than your physical body. part 2. face the north and raise your sword before you. trace the sigil of taoagla: see this sigil blazing with a vivid blue color and then say, nor-m olap-sa-lukal (noh-rah-moh-lah-peh-sah-lu-kah-leh) oh mighty taoagla (tah-oh-ah-geh-lah) whose word is ambz (ah-meh-beh-zod) come forth and take away my karma. lama babalon (lah-mah bah-bah-loh-en) while vibrating the name taoagla, know your karmic burdens to be given over to this governor of tex. meditate for

whose word is abfma (ah-beh-feh-mah) come forth and take away my desire. lama babalon (lah-mah bah-bah-loh-en) while vibrating the name gemnimb, know your selfish desires to be given over to this governor of tex. meditate for a few moments on the significance of your personal desires being expressed in the airy eastern regions of tex. part 4. face the south and raise your sword before you. trace the sigil of aduorpt: see this sigh blazing with a vivid blue color and then say, kikle-ath-babage (ke e-keh-leh-ah-teh-heh-bah-bah-geh) oh mighty aduorpt (ah-du-oh-rah-peh-teh) whose word is silence; come forth and take away my ignorance. lama babalon (lah-mah bah-bah-loh-en) while vibrating the name aduorpt, know your restless and ever-chattering brain/mind to be given over to this governor of t

is silence; come forth and take away my ignorance. lama babalon (lah-mah bah-bah-loh-en) while vibrating the name aduorpt, know your restless and ever-chattering brain/mind to be given over to this governor of tex. medi tate for a few moments on the significance of your thoughts being expressed in the fiery southern regions of tex. 298 part 5. face the west and raise your sword before you. trace the sigil of doziaal: see this sigil blazing with a vivid blue color and then say, mika-omp-sa-soboln (mee-kah-oh-meh-peh-sah-soh-boh-leh-neh) oh mighty doziaal (doh-zodee-ah-ah-leh) whose word is an (ah-neh) come forth and take away my limitations. balt (bah-leh-teh) za-tol (zodah-toh-leh) lama babalon (lah-mah bah-bah-loh-en) while vibrating the name doziaal, know all of your selfimposed restric

knila sah talho (keh-nee-lah sah-heh tah-leh-hoh) i behold the blood in.the cup. and it is the life of the saints. may my cup now fill with love under will. behold, the urn that holds my dust. behold, the cup that holds my trust. ia-ial-a-zokh (ee-ah-ee-ah-ieh-ah-z odoh-keh-heh) 303 i consume my past with truth. ztztzt (zod-teh-zod-teh-zod-teh) part 8. the return. with your sword or dagger trace the sigil of ztztzt in blazing white before you and let this sigil banish the urn. let yourself return below the abyss. part 9. the banishment. with your wand, banish forces (intelligent and otherwise) that you have attracted during this operation with the banishing rituals of the pentagram and hexagram. 304 enochian ritual of the priestess of the silver star this ritual is designed for the interm

talisman for each of the four watchtowers that you charged yourself. lastly, charge a talisman of the magick square of amma. hold your wand in your right hand and consecrate a circle wi th the bani shing ri tual s o f the pentag ram and hexagram. part 2. face the watchtower of earth in the north with the talisman of mzkzb in your left hand and your sword in your right hand. with your sword, trace the sigil of mzkzb in black before you and say, mzkzb (em-zod-keh-zod-beh) behold, the iniquities of the past are now the joys of righteousness. toantah-vaoan-ialtoto (toh-ah-neh-fah-heh-vah-oh-ah-neh- ee-ah-leh-toh-toh) the lust of truth that consumes the cycles, is the power of mzkzb. part 3. still facing north, visualize an enormous stonepyramid, such as that of cheops, before you. stand facing

e angels of earth of earth: nronk (neh-roh-en-heh) ronk (roh-en-keh) taxir (tah-etzee-ar) axir (ah-tzee-ar) step 5. hold your dagger in your right hand, the pantacle of axir in your ieft hand, and say, o lords of the land of life hear this call of mine to the angel axir (ah-tzee-ar) in the earth angle of the northern quadrangle by whose magical seal i now bind with a triple cord of bondage. trace the sigil of axir in the air before you while vibrating his name: step 6. feel the presence of axir. continue the evocation by saying: 0 mighty and powerful angel axir (ah-tzee-ar) i call you. i bind you. in the name of your king ikzhikal (ee-keh-zod-hee-kal) i call you. i bind you. in the name of the formula mika babalon (mee-kah bah-bah-loh-en) whose number is your own; five hundred, six, and si

trate on the two center squares of this watchtower and say, mor-dial-hki'ga (moh-ar-dee-ah-lehheh-kehteh- gah) may the power in the squares a (ah) and l (leh) come to me now and assist me. al (ah-leh) face the altar and see the object precipitated in perfect detail. 353 step 6. vibrate the letters of the word lahalasa while tracing its sigil in the air before you. the sigh, from the rose, is: see the sigil blazing in the four enochian colors before you as follows: l-bl a ck a- r e d h- yellow a-red l-blue a-yellow s--blue a-black will this sigh to slowly condense into a cloud and let this cloud sink down and enter into the single object on the altar. let the four forces of the watchtowers impel the object into visible appearance. step 7. while facing the object on the altar, call on the fo

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

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

HEPTAMERON

le; what spirits you would call, to what star and region they do belong, and what functions they have. therefore let there be made three circles of the latitude of nine foot, and let them be distant one from another a hands breadth; and in the middle circle, first, write the name of the hour wherein you do the work. in the second place, write the name of the angel of the hour. in the third place, the sigil of the angel of the hour. fourthly, the name of the angel that ruleth that day wherein you do the work, and the names of his ministers. in the fifth place, the name of the present time. sixthly, the name of the spirits ruling in that part of time, and their presidents. seventhly, the name of the head of the signe ruling in that part of time wherein you work. eighthly, the name of the ear

HINE PHIL ASPECTS OF EVOCATION

e appropriate to the servitor.s task? there is a wealth of magical& mythic symbols which you can draw upon when creating a servitor, which can be used to represent different qualities, abilities and attributes. there is also the symbolism of colour, smell, sound& other sensory media to draw upon. in order to refine the .program. which forms the basis for your servitor further, you could embellish the sigil by adding other symbols. 4. is there a time factor to consider? here, you should consider the duration of the servitor.s operation. in other words, do you want the servitor to be .working. continuously, or only at specific periods? here, you may wish to take into account phases of the moon, astrological conjunctions or planetary hours, for example, which could be added into the servitor

HINE P OVEN READY CHAOS

s to gnosis include: spinning, chanting, dancing, visualisation, sensory overload or sensory deprivation, and sexual arousal. the other altered state is that of indifferent vacuity- a sort of not-particularlybothered state. an example of sigilisation by this route is to doodle sigils whilst listening to a talk which is boring, but you have to take notes on. 5.fire this is simply the projection of the sigil into the void or multiverse at the peak of gnosis/vacuity. examples of this include orgasm, reaching the point of blackout from hyperventilation or being asked a question about the boring talk that you were supposed to have been listening to. 6.forget once your sigil has been fired, you re supposed to forget the original intent and let the butterfly effect or whatever take its course. fo

INFERNAL UNION

, 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 to perform ,as my next step in finding my true will. i had painted the sigil of infernal union to my satisfaction 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 w

n 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 that i could remember upon awakening. the next night finished reading the compleat vampyre. several things became apparent to me, one of which was the type of vampire i found most meaningful to me, its nature deeply related to other things in my own nature. as was mentioned before, samael is th

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

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

KETAB E SIYAH

of the eye issued fire, painted in red and gold, three tongues of flame, one greater and one lesser and a median one within the other, greatest outermost, each coming to three cusps, the central highest. and from the base fell a tear of blood, representative of that blood spilt that the nephilim race might then be born, shaped of my liver-flesh cut from my frame. flanked by two horned beasts was the sigil, guarded. upon its right a she-manticore, carved of red stone, standing for ishtar and upon the left flank sat a weir-wolf of sable rock, for baalzebub, twin demiurges in the first crafting of the race. each sat upon its haunches looking outward down the steps that led up to the gates. throwing open the gates i passed inward where utanapishtim stood within, having entered from the northe

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

uyter, 1991. baphomet (sigil of baphomet) in the literature and imagery predating the founding of the church of satan in 1966, satanism is denoted by inverted crosses or crucifixes and blasphemous parodies of christian art. one also finds images of goats, devils and demons (along with their symbols, referred to as sigils) used to represent the satanic. however, the complete graphic referred to as the sigil of baphomet the now familiar goat s head in an inverted pentagram encircled by hebrew letters spelling out leviathan did not become the foremost symbol of satanism in the public consciousness until after the founding of the church of satan in 1966. the word baphomet dates back to records of the trial of the knights templar, and there are ongoing discussions concerning its derivation and

t was not the full sigil of baphomet as delineated in the satanic bible. the concept is the same, but the actual art is not. the first version of the goat-faced pentagram surrounded by two circles with leviathan written between them appeared in and on the cover of maurice bessy s a pictorial history of magic and the supernatural (1964. nowhere in this book, however, is this graphic referred 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 ri

ite judith case on february 1, 1967. famed photographer joe rosenthal was sent by the san francisco chronicle to capture an image, which was then printed in the chronicle, the los angeles times, and other major newspapers. he began the mass dissemination of his philosophy via the release of a record album, the satanic mass (murgenstrumm, 1968. the album featured a cover graphic dubbed by lavey as the sigil of baphomet: the goat head in a pentagram, encircled by the hebrew word leviathan, which has since become the ubiquitous symbol of satanism the world over. featured on the album was part of the rite of baptism written for threeyear- old zeena (performed on may 23, 1967. in addition to the actual recording of a satanic ritual, side two of the lp had lavey reading excerpts from the as-yet

LIBER O

iolet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake, etc, etc- 1. reference to the first edition -376- 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa and other books) you would draw in the four colours with such other devices as your experience may suggest. 4. and so on. we cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the goetia is perhaps the best example. these rituals need not be

trace the upper triangle from its left hand point and complete. 1\ 2# trace the astrological sigil- of the planet in the centre of/ your hexagram\ for the zodiac use the- hexagram of the planet which *2-*1 rules the sign you require (777, col. xxxviii) but draw\ the astrological sigil of the- sign, instead of that of the 1 *1 planet *2 2# for caput and cauda draconis use the lunar hexagram, with the sigil of cauda draconis or caput draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to phys

LIBER AASH

seacaptain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 2 liber a fash vel capricorni pnevmatici 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and from like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the

LIBER CCXLII AHA

a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration.here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams.it burns.it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, aha! 37 bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk fs eye in the silver star! marsyas. peace to all beings

LIBER CHANOKH

sni 7236 84. oxlopar 8200 18066 the symbolic representation of the universe 18 name of aire. names of governors numbers of servitors in all 29. rii. 85. vastrim 9632 86. odraxti 4236 87. gomziam 7635 21503 30. tex. 88. taoagla34 4632 89. gemnimb 9636 90. advorpt 7632 91. dozinal35 5632 27532 plate x shows us the names of these governers in the four watch- towers. compare with plate iii. note that the sigil of each governor is unique; the four sigils at the corners of plate x. without the great square are those of the four great elemental kings. air tahaoeloj. water thahebyobeaatan.36 earth thahaaotahe. fire ohooohaatan.37 liber lxxxiv 19 the characters upon the table of watchtowers38 plate x 20 part ii the forty-eight keys or calls these are most solemn invocations. use these only after ot

the character) regardless of the number in the space, giving thaolog; ohooohatan starting from 6. counting clockwise by 12 (for the 12 rays in the character) giving ohooohatn; thahebyobeaatanun by a convoluted and seemingly arbitrary rule: starting at 4/t for the cross in the character, taken as a tau; count 4 to 22/h; then put in the .b. from the 4/b in the character rather than the perimeter of the sigil; then jump to the y/15 which is in position 22 on the perimeter (counting clockwise from 4/t as 1; then count 4 to 10/b, then from the b/6 in the character count by 6 to 6/a, a/5, t/9, 14/n, n for thbybaatnn. 38: the numbers identifying sigils are a modern interpolation; they are not in sloane notes 48 3191, although as each character is unique (taking orientation into account, they can

he start of each sigil marks the start point; the arrowhead the finish point. in some of the characters some doubling-back is necessary. character 59 is drawn making the first stroke top left to bottom right, the second left to right, and the third bottom to top. the character numbered 65 forms the name of laxdizi who is not mentioned in liber scienti; according to turner (1989) this character is the sigil of paraoan, 65; no character is given for part 65 in sloane 3191. notes to part ii 1: the attribution of the first eighteen calls to the tablets is either a golden dawn innovation or derives from an intermediate source; it is not in the dee material. 2: this from g.d. pronunciation rules. ac has also adopted, without mentioning it, other elements of these rules: z is always pronounced ex

LIBER DCCCLX JOHN ST

them backwards and downwards toward the outer. he will keep only one thing, the secret ring that hath been committed unto him by the masters; for from that he john st. john 91 cannot part, even if he would. that is his password into the ritual itself; and on his finger it shall be put at the moment when all else is gone. 11.05. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewith as a mighty angel glittering with infinite light. according to the the ritual, o.m. withdrew himself from the vision; the vision of the universe, a whirling abyss of coruscating suns in all the colours, yet informed and dominated by that supernal brilliance. yet o.m

LIBER LXXVIII

elmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse fs head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active.generous.fierce.sudden.impetuous* note that the kings are now called knights, and the princes are now called kings. this is unfortunate, and leads to confusion; the princes may be called emperors without harm. remember only that the horsed figures refer to the yod of tetragrammaton, the

unted by a tiger fs head, and the same symbol forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right a description of the cards of the taro 15 hand rests on a small golden or brazen altar ornamented with ram fs heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel

rone of the ace of wands. ix the lord of the waves and the waters; the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the knight of wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearing the sigil of the scale. beneath his horse's feet is the sea. from the cup issues a crab. graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 of k to 20 of l, thus including the greater part of pegasus. b of c king of undines and nymphs. 16 liber lxxviii x the queen of the thrones of the waters queen

a winged kingly figure with winged crown seated in a chariot drawn by an eagle. on the wheel is the symbol of a scorpion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the a description of the cards of the taro 17 evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from

of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed 18 liber lxxviii star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a part of which constellation is included in his rule. he holds a drawn sword with the sigil of his scale upon its pommel. beneath his horse's feet are dark-driving stratus clouds. he is active, clever, subtle, fierce, delicate, courageous, skilful, but inclined to domineer. also to overvalue small things, unless well dignified. if ill dignified, deceitful, tyrannical and crafty. rules from 20 b to 20 c. b of d king of the sylphs and sylphides. xiv the queen of the thrones of ai

LIBER MMM

omes part of the ego complex; the mind becomes anxious of failure. soon the original desire is a mass of conflicting ideas. often the wished for result arises only when it has been forgotten. this last fact is the key to sigils and most forms of magical spell. sigils work because they stimulate the will to work subconsciously, bypassing the mind. there are three parts to the operation of a sigil. the sigil is constructed, the sigil is lost to the mind, the sigil is charged. in constructing a sigil, the aim is to produce a glyph of desire, stylized so as not to immediately suggest the desire. it is not necessary to use complex symbol systems. figure 2 shows how sigils may be 20 figure 2. creating a sigil by a) the word method, b) the pictorial method, and c) the mantrical method. 21 constru

desire, stylized so as not to immediately suggest the desire. it is not necessary to use complex symbol systems. figure 2 shows how sigils may be 20 figure 2. creating a sigil by a) the word method, b) the pictorial method, and c) the mantrical method. 21 constructed from words, from images, and from sounds. the subject matter of these spells is arbitrary and not recommended. to successfully lose the sigil, both the sigil form and the associated desire must be banished from normal waking consciousness. the magician strives against any manifestation of either by a forceful turning of his attention to other matters. sometimes the sigil may be burnt, buried, or cast into an ocean. it is possible to lose a word spell by constant repetition as this eventually empties the mind of associated desi

sigil, both the sigil form and the associated desire must be banished from normal waking consciousness. the magician strives against any manifestation of either by a forceful turning of his attention to other matters. sometimes the sigil may be burnt, buried, or cast into an ocean. it is possible to lose a word spell by constant repetition as this eventually empties the mind of associated desire. the sigil is charged at moments when the mind has achieved quiescence through magical trance, or when high emotionality paralyzes its normal functioning. at these times the sigil is concentrated upon, either as a mental image, or mantra, or as a drawn form. some of the times when sigils may be charged are as follows: during magical trance; at the moment of orgasm or great elation; at times of grea

trated upon, either as a mental image, or mantra, or as a drawn form. some of the times when sigils may be charged are as follows: during magical trance; at the moment of orgasm or great elation; at times of great fear, anger, or embarrassment; or at times when intense frustration or disappointment arises. alternatively, when another strong desire arises, this desire is sacrificed (forgotten) and the sigil is concentrated on instead. after holding the sigil in the mind for as long as possible, it is wise to banish it by evoking laughter. a record should be kept of all work with sigils but not in such a way as to cause conscious deliberation over the sigilized desire. 22 dreaming the dream state provides a convenient egress into the fields of divination, entities and exteriorization or out

LIBER O

yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate, its sacred animal the snake &c &c. 3. you would then prepare your place of working according. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa5 and other books) you would draw in the four colours with such other devices as your experiences may suggest. 4. and so on. we cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the .goetia. is perhaps the best example. these rituals need not

o-rotary, and complete; then trace the upper triangle from its lefthand point and complete. trace the astrological sigil of the planet in the centre of your hexagram. for the zodiac use the hexagram of the planet which rules the sign you require(.777. col. cxxxviii; but draw the astrological sigil of the sign instead of that of the planet. for caput and cauda draconis use the lunar hexagram, with the sigil of< or. to banish reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with.13 the hexagrams pertaining to the planets are as in [figure above].14 invoking 1 2 1 2 1 2 1 2 1 2 1 2 2,11 3,10 4,9 6,7 5,8 banishing 1 2 1 1 2 2 1 2 1 2 1 2 2,11 5,8 6,7 4,9 3,10 liber o vel manvs et sagit

LIBER SAMEKH

emotional elements in his character, and for the solution or sweeping-away of those tangled weeds of prejudice which hamper him from freedom to act as he will. similar applications of the remaining invocations will occur to the adept who is ready to use them. section f the adept now returns to the tiphareth square of his tau, and invokes spirit, facing towards boleskine, by the active pentagrams, the sigil called the mark of the beast,23 and the signs of l.v.x (see plate as before) he then vibrates the names extending his will in the same way as before, but vertically upward. at the same time he expands the source of that will.the secret symbol of self.both about him and below, as if to affirm that self, duplex as is its form, reluctant to acquiesce in its failure to coincide with the sphe

LIBER V

at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, 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 latsal! ehma! fiaof! aaph! aumn (thus shall be declared the words of power whereby the energies of the aeon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician stri

LIBER V VEL REGULI

e at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying therion! st 4. let him draw his thumb from left to right across his breast at the level of the sternum. 5. let him touch the sv.dis.t.h.na. and the m.l.dh.ra cakra, crying babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, 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 ba

LUCIFERIAN INITIATION VIA NOCTURNE

holy guardian angel, the higher aspect of what is called the self. the grand luciferian circle should be drawn large or duplicated so that one body may fit standing or sitting within it. candles should surround the circle and the initiate should be within. the wand should be previously used in the art of evocation and goetic sorcery. the sigils surrounding the circle make up along with the center the sigil of lucifer, so that the initiate is actually calling down the essence of the serpentine mind, the luciferian core of the self as a background for the sabbatic initiation. each small part manifests as a whole in the end. the initial ceremony should be a banishing ritual, and before a bath to cleanse the body for the actual initiation. anoint with oil, incense within the temple to allow th

LUCIFERIAN SORCERY

he spirits of ones past, those familiars that shall manifest the current of initiation further to the dreaming body of witch. one may wish to obtain an old statue or object which may hold a key to the gnosis, something which the individual shall attribute this force unto. some may use the anubis inspired skull of one passed, or the bones and skull of the coyote or such an animal. from this, shall the sigil created by the sorcerer be placed and consecrated within the object. the sorcerer will then be able to create familiars and great shades which shall protect his or her own body while the sleep, bound by ngangas, or vessels of the spirit, shall then the arte begin to flourish in their own life. these servitors are the spirits or elementals which assist us in magical work, and act as guide

through the eyes of lilith and asmodeus. the awakening and dedication chant which should performed by candlelight indoors or out. if outdoors, cast your circle in flour, which is a form used by witches of old. the use of flour is also used by various voodoo systems including palo mayombe. upon the creation of the daemon servitor zarabanda one consecrates the area of the nganga or spirit pot with the sigil of this spirit traced in flour on the floor. this activates the area of neither-neither from which the sorcerer walks between the worlds of dream (nightside) and waking (dayside "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from which my blood dictates. by the mysteries of

rs of the castles of the self! sigils are made by many different means, but let the simplicity of the written sigil be discussed here. i will not explore here the aspects of using musick and paintings as sigils but do keep in mind, this is the foundation for the natural expansion of the work itself. sigils are cryptic representatives of the will, pure belief expanded in the lines of total desire. the sigil itself should be made in a combination of different letters of the object, and then the original meaning forgotten. it is by the act of forgetting that the latent energy is channeled through the subconscious to the conscious mind. this is the very secret of becoming and using the force of chaos or apep (the unrealized and infinite aspect of possibility within the self) to your direct adv

bject, and then the original meaning forgotten. it is by the act of forgetting that the latent energy is channeled through the subconscious to the conscious mind. this is the very secret of becoming and using the force of chaos or apep (the unrealized and infinite aspect of possibility within the self) to your direct advantage. austin spare wrote in the book of pleasure by the ego conceiving only the sigil, and not being able to conceive anything from it, all energy is focused through it, the desire for identification carries it to the corresponding subconscious stratum, its destination. through the act of belief being the undercurrent of the sigil, forgotten through the act of focus, will the atavistic aspect be called from this very force. if the desire is exterior, familiars and atavist

ning, from which a sigil working involving the infernal god forms of self-evolution and initiation. the sigils were created by writing the names in arabic, and then reassembling them in a fashion which will only resemble the original meaning. enflame thyself in invocation, by focusing on the sigils themselves, through an act such as the death posture, is one able to quickly encrypt the meaning of the sigil in the subconscious. if one seeks the communion, contact and initiation into the witches sabbat mysteries, envision the fire behind each spirit and call them, welcome them into your mind, the vast arcana of previous incarnations. aware, you shall emerge now as a god or goddess, they shall remain immortal through you as you. belief is negated by exhaustion and thus the sigil and its seed

the strength to become belarion al dajjal when i have passed through the veil! imagine the four crowned princes flowing within you, that you may absorb and take the knowledge of the daemonic force to use in a positive, creative way. the baptism is therefore one of self-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shaitan, from which you shall awake. the sigil of shaitan should be focused upon and a mantra be recited, vibrating the name shaitan. take now the athame and focus upon the sigil, 29 force emerged from azoth, from which there is both the beginning and end, i do place this oath before thee. to seek the shadows, the caverns of the earth, the dead and their mighty arcana, come forth and bless my awakening. i call to the angelic, the hig

LUCIFERIAN SORCERY AND SET TYPHON

or is a part of) is to explore and restore the work of john whiteside parsons, including the work of belarion armiluss al dajjal antichrist, a title of attainment. the essence of witchcraft in its rightful left hand path perspective is the illumination and understanding of the daemonic feminine, which is revealed to each sorcerer who treads this path of darkness. one symbol of coven nachttoter is the sigil of hecate, which is a mirror into the gates of the dead, the abode of the goddess of witches. the sethianic fragments of luciferian witchcraft these god forms are powerful for the sorcerer who summons them, discovers the atavistic aspects which relate to them, and becomes like them. one would seek to create such energy forms that may be closely connected with the psyche, therefore initia

MASTERING WITCHCRAFT

ition, 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 square of mercury ritual to attune yourself. then replenish your thurible this time using "vassago" incense. now, take two of your clean sheets of paper, and on one draw the sigil of vassago full size, as shown in the illustration, with your pen and ink of art. on the other also draw the sigil but this time small and in the top, right-hand corner. next, on this last sheet, carefully write out the question you wish answered. on this piece you will record the nature of your visions. place this on one side for use later, and return to the first sheet now. taking the

ill record the nature of your visions. place this on one side for use later, and return to the first sheet now. taking the full-sized sigil in your right hand, as perge and fumigate three times with vassago incense, stating your magical intention each time "creature of paper, i name thee vassago. thou art vassago" transfer the paper to your left hand now, and taking your wand in your right, trace the sigil in the air above it three times, strongly visualizing a line of blue fire streaming from the tip of the wand and forming a great glowing sigil hanging in the air. again repeat the binding spell three times "creature of paper, i name thee vassago. thout art vassago" then, again with the wand, draw three crosses in the air above the symbol, and seal with the words "so mote it be" now, movi

line of blue fire streaming from the tip of the wand and forming a great glowing sigil hanging in the air. again repeat the binding spell three times "creature of paper, i name thee vassago. thout art vassago" then, again with the wand, draw three crosses in the air above the symbol, and seal with the words "so mote it be" now, moving in a clockwise direction, circumambulate the circle, carrying the sigil in your left hand, your wand in your right. finish at the east of the circle, facing east. hold the wand upright over the sigil and invoke vassago with these words: by satandar and asentacer i conjure thee o thou great and holy vassago! vassago! vassago! vouchsafe to descend from thy abode, bringing thy influence and presence into this glass, that we may behold thy glory and enjoy thy so

f the wind, and art endowed with superlunary motion, do thou descend and be present i pray thee. circumambulate yet once more and finish the invocation: by satandar and asentacer i conjure thee thrice three times, vassago! vassago! vassago! to descend and appear to us within this glass speaking secrets of truth and understanding. then return to the west of your altar table, facing east, and place the sigil in the triangle under the speculum or show stone on its stand. at this point you must seat yourself comfortably in front of the table, and holding your wand with both hands, gently and without strain fix your gaze on the surface of your speculum. at the same time with all the force of your imagination, visualize the same blue radiance playing around the speculum, and audibly repeat the q

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 dreams, generally speaking, comes under this mercurial heading. processes concerned with acquisition of dreams concerning lovers, present or future, will, however, be

of the operator. he will destroy and incinerate those who be enemies of the operator, should he so desire it. needless to say, there is the greatest peril attendant upon performing this conjuration. it should, moreover, be performed within a grand circle of protection, fully fortified by the four watchtowers. a triangle of manifestation should also by drawn at the north, wherein should be placed the sigil of flauros drawn on exorcised paper with pen and ink of art. the date of its performance should be when the moon is two, four, six, eight, ten, twelve, or fourteen days old, between sunrise and noon when the weather is clear- 1. sigil of flauros 2. its original derivation 3. symbol for top of witches' drum- again a martial incense or pure asafetida gum should be burned in your thurible

sigil of flauros drawn on exorcised paper with pen and ink of art. the date of its performance should be when the moon is two, four, six, eight, ten, twelve, or fourteen days old, between sunrise and noon when the weather is clear- 1. sigil of flauros 2. its original derivation 3. symbol for top of witches' drum- again a martial incense or pure asafetida gum should be burned in your thurible, and the sigil of flauros worn, with your pentacle of protection on your breast (it can be tucked into the same chamois or silk sachet) the words of power in this process are "themesho- masanin" conjuring to visible appearance is most inadvisable. it is unnecessary in most cases and quite undesirable in this one. if ever a demonic manifestation could be classified as satanic, that of flauros can. in or

le. it is unnecessary in most cases and quite undesirable in this one. if ever a demonic manifestation could be classified as satanic, that of flauros can. in order to further enforce the obedience of the demon, after performing the initial identification ritual with fire, water, and wand, many practitioners incorporate into the spell part of the initiation ritual to be found in the last chapter. the sigil is taken from the operator's breast, bound with the cingulum and "hooded" with a black cloth, and then carried around to the various quarters of the circle to the "challenged" with the sword, or athame, at each quarter. it receives further consecration of fire and water and is finally unveiled and placed within the altar triangle, at which point flauros himself is constrained to concentr

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ar, so that they be compelled to take human shape upon them and be obedient (colours- circle, hexagon, and t cross in centre outlined in black, maltese crosses black; the five exterior triangles of the hexagram where te, tra, gram, ma, ton, is written, are filled in with bright yellow; the t cross in centre is red, with the three little squares therein in black. the lower exterior triangle, where the sigil is drawn in black, is left white. the words tetragrammaton and tau are in black letters; and agla with alpha and omega in red letters) the pentagram of solomon. this is the form of pentagram of solomon, the figure whereof is to be made in sol or luna (gold or silver, and worn upon thy breast; having the seal of the spirit required upon the other side thereof. it is to preserve thee from

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

ames are as followeth (viz) ameniel, charpon, darosiel, monasiel, brumiel, nestoriel, chremas, meresyn; now to make a seal for any of these 8 dukes or their chief prince samael, do as followeth, first write the character of the lord of the ascendant, secondly the moon afterwards the rest of the planets; after that the characters& sign that ascends upon the 12th. house in that hour, as it shows in the sigil following, which is fitted for the 10th. day of march, in the year of our lord 1641, being on a wednesday& the first hour of the day. ars paulina 5 the 2nd. hour of the day is called sovormi, and the angel that governs this hour is called anael, who hath 10 chief dukes to attend him, whereof we shall make mention of 9, but the 3 first are of the chief& the other 6 are of the under dukes

0 servants to attend them. these 9 are as followeth: menerches, sarchiel, cardiel, orphiel, elmoijm, ruosiel, ermosiel, granijel& when you have a desire to work in the second hour of wednesday on the 10th. day of march make a seal before on clean paper or parchment, writing first the character of the lord of the ascendant, then the rest of the planets& the sign of the 12th. house as you see it in the sigil& when it is made, lay it on that part of the table that hath the same character as the lord of the ascendant is. observe this rule in all the following part you cannot err. then say the conjuration at the latter end. the 3rd. hour of the day is called danlor& the angel thereof is called veguaniel, who hath 20 chief dukes& 200 lesser& a great many servants to attend them, whereof we shall

eek. for example, the date of the author s examples fell on a wednesday, but since aries was rising at dawn, the central planet in the seal for that hour is mars. the planet ruling the day only shows up in the seals when a sign it rules is rising at the beginning of an hour. to invoke the angel of the hour, the magician is instructed to lay the seal upon the table of practice. but he lays it upon the sigil of the planet ruling the rising sign, not upon the sigil of the planet ruling the day and hour according to the cabalistic system of hours. ars paulina 23 further, the invocation used makes no mention of the cabalistic ruler of the day and hour. it does mention elements of the seals, and also refers to the angels rays; this term is frequently used in medieval documents when discussing th

MICHAEL FORD WITCHMOON

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

re in order to reach the heart of it's being. this sigil is a representation of night side, shadow or lunar forces. these forces are actively a part of the individual subconscious and compose most of the matter of the brain. fear not the powers of your mind, embrace the shadows! i had two partners who seemed to hold a genuine interest in magick until they were faced with the rites we had planned. the sigil was painted and drawn on both a parchment and a back drop for the altar, giving an ominous direction for the rite, submerged in the applications of astral vampirism. we were invoking the hidden vampiric aspects of the subconscious, given form by our collective will and focus. we sought to bring forth a spirit fueled by blood, from which i gave the offering of will. towards the end of the

sigils as one would approach art. to create a sigil one must align one s natural talent to their own brand of sigil making. sigils can be any thing, a painting, music, drawing, letter symbols, pictures, anything which is associated as a symbol in which the original meaning could be lost and forgotten, this is the key to success in such work. the conscious mind must forget what the significance of the sigil is in order for the subconscious to absorb it and set it s fleshing in motion. never forget that sigils must be aligned with your natural ability, not just a system devised by another. the most significant sigil of vampyric sorcery and the vampire current is that of the varcolaci or devilcosm seal. the sigil, which is composed of an inverted pentagram carried/connected by two varcolaci v

me 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 consistent desire, by the medium of graphic symbol. sigils are not nec

an individual or collective to focus upon one strong and consistent desire, by the medium of graphic symbol. sigils are not necessarily any one persons creation, however they should be complimentary to the individual's own natural ability and interest. the personal nature of sigil workings is present in the sorcery of austin osman spare. sigils are not designed and implemented for the purpose of the sigil, as many has done ignorantly. sigils are an extension of an individual's own personal preferences and talent. both practical method and actual intent depend intensely on what is correct for the individual, what feels right and what they can achieve viable results with. this is a call to break down the near-there attitude over which dogma presides, imposing itself on all levels. separatio

dream by lighting the candle and focusing intensely upon the varcolaci sigil. as you are lying down, relaxed, feel yourself begin to enter the pentagram. feel the wind blow violently in your mind as you enter. you feel naked and alone. this is natural. a description follows based on one of my travels. detail is kept by actually recording the occurrence immediately after waking "once going through the sigil you will be in a dark plane with no obvious grass or ground. trees are twisted and it seems that at all times you are able to float above and below what could be ground. upon looking closely at the trees which are twisted as writhing ghosts- you notice the roots which are extensive and elongated are held by nothing but air. they do not move, save for the spectral wind, which whistles thr

sexually aroused and hungering for much more. be patient, you have a lifetime of pleasure awaiting you- both upon the astral plane and the physical one. remember, discipline is of highest importance in this path" many desires, such as wanting to evoke a succubus or incubus, as well as going to a certain location in dream can be done either with consistent concentration and/or the use of a sigil. the sigil would be drawn with several images and letters which represent the thought. you will arrange them in a way in which the desire is unrecognizable and then consecrate the sigil by either orgasm or your own blood. an excellent method is to employ the method of the death posture. the death posture is a state in which you induce a form of unconsciousness stillness through a difficult and pain

n a way in which the desire is unrecognizable and then consecrate the sigil by either orgasm or your own blood. an excellent method is to employ the method of the death posture. the death posture is a state in which you induce a form of unconsciousness stillness through a difficult and painful standing or sitting position. this is continued until you collapse, all the while focusing and absorbing the sigil. upon collapsing, you will regain consciousness and destroy the sigil upon 36 36 obtaining orgasm if you so wish. the sigil should be burnt and tossed to the wind if possible. for instance, if it was your desire "to meet a vampiric succubus in dreams" you would draw a sigil with various elements which represent that desire, such as a mantra of words like ndeamn smccvius, this would then

h represent that desire, such as a mantra of words like ndeamn smccvius, this would then be chanted over and over. you would first start slowly, pronouncing each syllable until you are completely comfortable with it and then speed up the pace of repetition. the mantra should be spoken loudly and softly, total control over the sentence is what you are after. the mantra should be chanted throughout the sigil rite, until you destroy the sigil that was created with those words and symbols which represent your desire. the conscious must forget the sigil in order for the subconscious to begin working towards it. this is the primary reason of destroying it. ceremonial magick and vampirism ceremonial magick was called the rehearsal of reality by austin spare. this in my opinion is not entirely the

black temple workings as a gateway to the dead. do you recall the legend of lilith living in the mirror and the various vampiric tales of beings communicating through mirrors? vampiric god forms exhale large amounts of astral blood towards this psychomantieon/necromantieon until near exhaustion. this coincides with a sigil representing the groups desire. upon the sacrifice the magus would destroy the sigil in the flames of the ceremony. each member at some point afterwards feels resurgence in physical strength and power. vampiric strengths vampiric strengths closely resemble those of the magickian who focuses upon the self and seeks to progress and evolve towards a new type of individual. vampires, over a period of time through study and practice, are able to be more in tune with psychic p

of time. this grand oath of the magickian should not be taken lightly, but is the foundation for the type of individual who should be successful upon the gray path of wizardry and power! undertake the oath not for any group but for yourself alone. if you decide to join a significant group for further ceremonial training then you will already be ahead in technique by the development of character. the sigil of the witch moon the calling point of hecate 44 44 (the sigil of the witch moon is a communication point of hecate and black isis (4) initiation purpose and symbolism the dedication towards the magickal path is a far from simple task. static symbolism and the concocted trappings of magick are often no more than dogmatic sickness which can lead to stagnant development. it is therefore su

ath of the black temple. while bones are connected as powerful fetish tools, they may also be employed by the sorcerer as tools of ritual and controlling shades. one may bind demons or spirits to each bone, specifically rib bones as they are shaped properly for using within a wand type of method. it is possible to bind goetic demons or other spirits to each rib bone by engraving with a sharp tool the sigil, using your own blood to bind it and a goetic ritual of evocation. the evocation dagger is different in several aspects from the anthame, which is the primary tool of the witch. the evocation dagger is used in rituals which involve the creation, conjuration, binding or banishing of demonic forces. one would use the evocation dagger in the rites of creating ngangas, fetishes, spirit pots

llow it to sit from dawn until dusk, to let it bask in the sunlight if it may. seek hecate in dreams. record the experience accordingly. day twopaint it the color of your desire, upon it on four sides a mark of an x, the sacred sign of the cross roads. the sigillic formula of the succubi or hecate should be inscribed on the pot/vessel. day three the night of the full moon. within the vessel place the sigil of hecate which should already be prepared, ashes and bone if possible. i) the virgin -hekas umpesha ur-rastu lil-ka zrazza encircle me by three, shadow wrap my being in the caul-shroud of your mark. triple mooned, blood drinking, beast like goddess, oh sorcerers of the flame of witch fire, i summon thy three fold shadow to attend me rise up, goddess of the dead! hecate, familiar and god

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

really because the term indicates bloodlink to the serpent masters andpossibly to the reptilians. the name elizabeth means beloved of the gods.sir john dee was court ambassador to the tudors (sic, tutors. he would dutifully visit for-eign courts, meeting with money men and master occultists of europe, and then when send-ing back intelligence in writing to the court, he would sign his letters with the sigil 007. johndee was a spy by royal appointment, literally, on her majestys secret service. the mod-ern mi5 comes from his time, as do many other idioms and customs that are taken as englishtoday..his library at the riverside village of mortlake was considered the finest private collectionin europe containing thousands of bound books and handwritten manuscripts devoted tophilosophy, science

MICHAEL W FORD THE VAMPIRE GATE

like a bat, leather backing to symbolize wings, animal fangs, etc. you will want to then use saliva, blood or sexual fluid to consecrate and give the servitor the charge of your own being. 1. create an object for the servitor it should be based on what you want the servitor to embody. 2. light a single candle, you may use karezza or non-climaxing ritual masturbation to charge the servitor. anoint the sigil-object with something of you blood, fluid or saliva. 3. you must name the servitor for instance, calling it noxumbra would be useful if you are using it at night to drain from someone. you will want to hold the sigil and focus your astral body flowing into it, giving it the initial charge it needs. 31 4. recite the mantra of the name until it is unintelligible and you seemingly forget th

ject to be the shell which will house the vampiric servitor of lilith i name you_ you will serve me in the way of drinking the astral blood of another you will return it to me and i will grow stronger. using the varcolaci astovidad sigil of the black order of the dragon, sit in the meditative position, close your eyes and visualize the varcolaci sigil until it is vivid in your mind. visualize now the sigil of the servitor you have created, holding it send it outward into the varcolaci-astovidad sigil through the center of the pentagram. you may use this servitor to see, project your consciousness through it and move towards your chosen victim. if it is around 3 am, they will be sleeping more than likely. if not, you will have to choose a cycle close to when they will be in deep sleep. send

n 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 forth to drink from another, the ritual of fearsome rays will align your mind set with tiamat the dragon mother of vampires. have a mirror in front of your altar, which you can glare into. you will also want to have the sigil of varcolaci- astwihad above it or somehow attached to it, symbolizing the power of the predator. this mirror represents the gateway to lilith, our bestial mother of initiation. holding a dagger up: i call the dragon of the ancients tiamat, mother of horrors, arise! i call to you dark queen of immortal hunger! i call to you who can create and empower gods! i invoke you who can cloak demo

MICHAEL W FORD NOX UMBRA

cal supply companies, this will be the resting place or nganga of the vampyre, which would act as a coffin or tomb. obtain a small amount from a cemetery of burial ground, which will be the soil of which the vampyre would rest. a sigil representing the vampyre and association would be created. 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

familiar the evocation dagger should be placed upon the altar, which relevant instruments of the arte. approach when the moon is waxing or full, from which lililh may be receptive towards the callings of her children. dress yourself in vestments of belief, which are a symbol of your dedication and mindset to the work itself, black robes, grave shrouds of mask of the vampyre or lilith may be worn. the sigil of saturnus may be scribed in your own blood on the mask or skull housing the fetish "oh moon nourished haunters of dreams, who have tasted the souls' blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath, the fountains of red sea, that emerge from the dreaming sleep of azrael, move now through the manes of the dead, they seek the commune of

umes of death, jasmine or frankincense, any scent which represents the arte in its shadowform. one may choose to also perfume the fetish with ones own favored scent, being something so closely connected to you that a sense of crystallization may eventually occur. the fetish should then be painted in the sorcerer's own blood or a red color the sigils of transformation and vampyrie being, including the sigil of binding. the soil may be kept then in the bottom of the fetish, which upon a parchment ones shadow name (for instance, akhtya seker arimanius, the present author) in the blood of the sorcerer, along with the sigil of binding. consider the vampyric fetish to house the greater shadow familiar, which is essentially an exteriorization of your own being. one will use the magickal aspects o

elf-transformalion, the demon emerging in flesh. the chamber should be adorned in the elements of death, of vampyrie design with such implements, fetishes and elements of ahriman, lilith, dracul or any night born ghost or image which relates therein. one should dress in the black robe of passing through shadows, a crimson lining if possible to indicate ones rebirth in the bloodied caul of lilith. the sigil of binding should be placed upon the altar, as the object of focus. the formula of forming the shadow as the vampyric element of self enchantment zrazza, zo i ao alusha impredia i ka lil aka umpesha usha barruzu shu i aktet hekak, hekak, zabbatium arcanum hkaru lil kal ika usha zrazza zo druj umpesha hear me forms of shadow which that gate i have opened let no night go undiscovered befor

lord of the grave, those who taste the ecstasy of azrael and lilith, and the ecstasies of the dead. anubis is the gateway to 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 s

foundation from the four quarters and the god forms summoned. the triple hermetic circle of hamara't is created as a focus of setian awakening and renewa l,a luciferian core that is called inward and focused outward. the triple hermetic circle is b design not yheld to keep forces out, rather a power circulation of the arcana of energy within. nox umbra was written by michael w. ford. cover image- the sigil of seker elda isela ford 2003 back cover- the greater necrotic servitor, the shades which walks the ghostroads unto the chamber of the necroerotic nathan harris illustrations in the order of their appearance by elda isela ford -the dragon and the sigillic formula ofsah -vampyric binding sigil -lilith- sexual servitor creation by the sun and the moon -sigil of seker -necrotic servitor i b

e necroerotic nathan harris illustrations in the order of their appearance by elda isela ford -the dragon and the sigillic formula ofsah -vampyric binding sigil -lilith- sexual servitor creation by the sun and the moon -sigil of seker -necrotic servitor i by nathan harris -vampyric sigil ofshaitan of midnight, the lilitu brought forth, the genii of this book -akhtya, initiator of the shadow path -the sigil ofbabalon lilith, the sigillic creative formula ofsuccubi and dreaming servitors -the triple hermetic circle ofhamara 't, by charles pace, redesigned by elda isela ford shaitan of midnight, unto which the grave thy spirit shall rise all who read this book, and envision the tracing of this sigil of entry, shall then all open the gates to the dreaming place by the adversary of noon and mid

NECRONOMICON ALAZIF

hou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall mark ye direction of ye four winds as they howleth through their seasons. to ye north set ye the stone of great coldness that shall form ye gate of ye winter-wind engraving thereupon the sigil of the earth-bull thus: taurus sigil in ye south (at a space of five paces from ye stone of ye north, thou shalt raise a stone of fierceheat, through which ye summer winds bloweth and make upon ye stone ye mark of ye lion-serpent thus: leo sigil ye stone of whirling-air shall be set in ye east where ye first equinox riseth and shall be graven with ye sign of he that beareth ye waters, th

on: take ye dust of ye tomb- wherein ye body has lain for two hundred years or more past, three parts. take of powdered amaranth, two parts; of ground ivy leaf, one part, and of fine salt, one part. compound all together in an open mortar in the day and hour of saturn. make over the thus assembled ingredients the voorish sign, and then seal up the powder within a leaden casket whereupon is graven the sigil of koth. ye using of ye powder: whenever thou wisheth to observe the airial manifestations of the spirits blow a pinch of ye powder in the irection of their coming, either from the palm of thy hand or the blade of the magic bolyne. mark ye well that ye maketh ye elder sign at their appearence, lest the tendrils of darkness enter thy soul. al azif page 6 of 18 http//www.chaosmatrix.org/li

! great black goat of the.woods, i call thee forth (kneel) answer the cry of thy servant who knoweth the words of power (make the voorish sign) rise up i say from thy slumbers and come forth with a thousand more (make the sign of kish) i make the signs, i speak the words that openeth the door! come forth i say, i turn the key, now! walk the earth once more! cast the perfumes upon the coals, trace the sigil of blaesu and pronounce the words of power: zariatnatmix, janna, etitnamus, hayras, fabelleron, fubentronty, brazo, tabrasol, nisa, varf-shub-niggurath! gabots membrot! and then the black one shall come forth unto thee and the thousand horned ones who howl shall rise up from the earth. and thou shalt hold before them the talisman of yhe upon which they shall bow to thy power and answer t

obeisances in silence (bow low thrice and give the gesture of voor. turn and tread the path of transfiguration leading to ye ultimate angle. open up the abyss gate by the ninefold affirmation (thus: zenoxese, pioth, oxas zaegos, mavoc nigorsus, bayar! heecho! yog-sothoth! yogsothoth! yog-sothoth! al azif page 17 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 make ye the sigil of transformation and step thou forth into ye grgnew world order or occult secret destiny? terry melanson (conspiracyarchive.com) the new age movement and service to the plan the new world order as envisioned by the elite is hardly a recent undertaking. their s is a philosophy rooted in ancient occult traditions. success is near, and the infiltration of society by new age occultism is th

PHOSPHORUS

nce of darkness by jeffery burton russell magick in theory and practice by aleister crowley the book of thoth by aleister crowley the black arts by richard cavendish images and oracles of austin osman spare ecstasies: deciphering the witches' sabbath by carlo ginzburg the night battles by carlo ginzburg 9 i the blackened forge of cain title-praecantrix the darkness of the earth color black symbol the sigil of infernal union -study of cain as the offspring of lucifer and lilith. the dynamics of self-transformation and how symbols relate to the self -foundations of sex magick and the will in the focus of selftransformation and self-deification -sex magick and the union of babalon (lilith) and the beast 666 (the solar phallic masculine archetype, the beast which rises from leviathan) in sexua

nimum of ten minutes and then as light for an equal time. relate both to you personally and how you are becoming in this light reflect on who you were and where you are going. 5. the algol sigil is the fiery and diabolic essence of isolate consciousness, the eye and heart of set, ahriman and hecate. it is both daimon and seraph, a mirror and a gate of hell. meditate and focus upon this mirror. 6. the sigil of lucifer is the mark of the rebellion of spirit, the separation of ain soph (limitless light) to the dual ecstasies of shadow and flame. mark thy soul/spirit/consciousness with the sigil of adonai, the lord of the earth called also shaitan. 7. baphomet is the god form of the luciferian path, enfleshed as the witch begetter and the lord of the blackened fires of the forge. the black man

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

lf-respect that had been earned through defiance. the black flame that exists in the core of the self has long sought to grow and illuminate the individual who was prepared to travel the fantastic path of selfillumination and godhood. ever woman and man have their own orbit, their own star to develop upon this earth. nothing is rejected which develops integrity and self-strength of spirit. within the sigil of varcolaci, the image of the vampire is presented as a mark point towards self-evolution and godhood. the trapezoid sigil of varcolaci opens the gates of the shadow side through black magic. the varcolaci sigil was designed to manifest the essence of the varcolaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing ver

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ements, and in establishing the harmony of their influence. in closing, these currents are reversed. diagram i rsp' tablet of union names active-air. exa r passive- water..h coma. eloi-iim passive-earth nanta active-fire. bitom <11> diagram 2 spirit invoking pentagrams spirit banishing closioq tor@ clostnq br -acttves qossives abitom a they are the invoking and banishing pentagrams of the spirit; the sigil of the wheel should be traced in their centre. in the invoking pentagram of earth the current descendeth from the spirit to the earth. in the banishing pentagram, the current is reversed. the sigil of the ox should be traced in the centre. these two pentagrains cire in general use for invokation or banishing, and their use is given to the neophyte of the first order of the golden dawn un

r that of theoricus, and for water that of practicus, and for fire, philosophus. if thou wilt use the pentagram to invoke or banish the zodiacal forces, thou shalt use the pentagram of the element unto which the sign is referred, and trace in its centre the usual sigil of the sign thus: diagram 4 for aries. and whenever thou shalt trace a si il of an nature, thou must commence at the left hand of the sigil or symbol folfowing ae course of the sun, whenever thou invokest the forces of the zodiacal signs as distinct from the elements, thou shalt erect an astrological scheme of the heavens for the time of working so that thou mayest know toward what quarter or direction 284 the golden dawn: volume iii book four thou shouldst face in working. for the same sign may be in the east at one time of

ofaltar. 15. turn to face thedirection in which you have foundmars to be -standing so that the altar is between yourself and mars for convenience. 16. describe in the air the lnvoking pentagram of sign mars is in. 17. describe lnvoking hexagram of mars, saying: elohirn gibor. then, still holding wand by white band, 18. recite your lnvocation to the power of geburah and the forces of mars, tracing the sigil of each as you read it. 0 mighty power who governeth geburah, thou strong and terrible divine elohim gibor, i beseech thee to bestow upon this magic sword power and might to slay the evil and weakness i may encounter. in the fiery sphere of madim, may it be welded and tempered to unswerving strength and fidelity. may thy great archangel kamael bestow upon me courage wherewith to use it a

t lectures on the symbols. proclamation by kerux. 21. u-hierophant commands hiereus to address candidate. 22. v-hierophant addresses neophyte on subject of study. 23. w-blood produced. speech of kerux. hiereus' final caution. 24. x-the closing takes place. evocation a-the magic circle. b-the magician, wearing the great lamen of the hierophant; and his scarlet robe. a pentacle, whereon is engraved the sigil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant's lamen. c-the names and formulae to be employed. d-the symbol of the whole evocation. e-the construction of the circle and the placing of all the symbols, etc, employed, in the places properly allotted to them; so as to represent the interior of a g. d. temple in the enterer, and t

the spirit or spirits, which it is desired to evoke. this is pronounced standing in the centre of the circle and turning towards the quarter from which the spirit will come. g-the name and sigil of the spirit, wrapped in a black cloth, or covering, is now placed within the circle, at the point corresponding to the west, representing the candidate. the consecration of baptism by water and fire of the sigil then takes place, and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked. h-the veiled sigil is now to be placed at the foot of the altar. the <160> magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and magic

ame of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and magical formulae of neophyte grade 381 finally solemnly affirming that the spirit shall be evoked by the ceremony. i-announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit the sigil is now to be placed within the white triangle on the altar, the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect; and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but if t

e white triangle on the altar, the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect; and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle and the magician shall be careful to keep the point of the magical sword upon the centre of the sigil. j-now let the magician imagine himself as clothed outwardly with the semblance of the form of the spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be dangerous; but only

part of the hall at the edge of the circle, and the magician employs the oration of the hierophant, from the throne of the east, modlfylng it slightly, as follows "the voice of the exorcism said unto me, let me shroud myself in darkness, peradventure thus may i manifest myself in light, etc" the magician then proclaims aloud that the mystic circumambulation will take place &the magician takes up the sigil in his left hand and circumambulates the magic circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the kerux. and again consecrates it with water and fire. then takes it in his hand, facing westward, saying "creature of, twice consecrate, thou mayest approach the gate of the west" m-the mag

circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the kerux. and again consecrates it with water and fire. then takes it in his hand, facing westward, saying "creature of, twice consecrate, thou mayest approach the gate of the west" m-the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces south west, and again astrally masks himself with the form of the spirit, and for the first time partially opens the covering of the sigil, without however entirely removing it. he then smites it once with the flat blade of the 382 the golden dawn: volume 111 book five sword, saying, in a loud, clear, and firm voice "thou canst not pass

voice "thou canst not pass from concealment unto manifestation, save by the virtue of the name elohim. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of the shades. i am the exorcist in the midst <162> of the exorcism. appear thou therefore without fear before me, so pass thou on" he then reveils the sigil. n-take the sigil to the north, circumambulating first, halt, place sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with fire and water. then take it up, face north, and say "creature of. thrice consecrate, thou mayest approach the gate of the east" 0-repeat section m in north east. magician then passes to east, takes up sigil in left

, place sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with fire and water. then take it up, face north, and say "creature of. thrice consecrate, thou mayest approach the gate of the east" 0-repeat section m in north east. magician then passes to east, takes up sigil in left and sword in right hand. assumes the mask of the spirit form, smites the sigil with the lotus wand or sword, and says "thou canst not pass from concealment unto manifestation save by virtue of the name yhvh. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the

am that light which riseth in the darkness. i am the exorcist in the midst of the 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 to the cubical altar of the universe" p-he then recovers sigil and passes to altar, laying it thereon as before shown. he then passes to the east of the altar, holding the sigil and sword as already explained. then doth he rehearse a most potent conjuration and invocation of the spirit unto visible appearance, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that conjuration. q-the magician now elevates the covered sigd towards heaven

upon the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says,'by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance" then the mystic words. r-saith the magician 'as light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation" he then takes up the sigil, stands to east of altar, and faces west. he shall then rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, that they shall force him to manifest himself unto visible appearance. he then places the sigil between the pillars, himself at the east facing west, then in the sign of the enterer doth he direct the whole current of h

REGARDIE TALISMANS

balistic tree of life and its philosophy. this will render unnecessary any protracted examination of those principles in this time and place. some of the books mentioned in the bibiliography provide sigils and pentacles on which are inscribed complex symbols and names whose graeco-hebrew and latin origins are almost impossible to trace (incidentally, the word sigil merely means signature. so that the sigil of an archangel is really the symbolic signature of that being. these sigils were originally extracted from the traditional kameas or magical squares, which will be described in due course) for our present purpose, these will have to be ignored, since what is required beyond all other things is a system which is clear, sensible and workable. symbols of a wide variety from almost every co

the letters are zayin= 7, aleph= 1, zayin= 7, and lamed= 30. the only letter which requires reduction in this instance will be lamed which reduces to 3. the next step is to trace a continuous line on the magical square of saturn. thus in the name zazel, the line will begin with the number 7, follow to 1, return to 7 again, and then end at 3. a little circle should be placed on the first letter of the sigil to show where the name begins. to illustrate one classical procedure, we might for example extract from the mars square the sigil of the intelligence bartzabel. in hebrew, this name is spelled: beth resh tzaddi beth aleph lamed 2 200 90 2 1 30 three letters resh, tzaddi and lamed will have to be reduced by aiq beker, so that their zeros will have been eliminated. then, from the remaining

resh aleph lamed 10 300 200 1 30 for the purpose of demonstration only, let us assume that we want to trace it on the magical square of the sun, shown among the other kameas in the appendix. sigil of israel superimposed on the solar kamea only shin and resh will have to be reduced by aiq beker, and they can be brought down to 30 and 20. so that, finally, the numbers we will use on the square for the sigil are: 10, 30, 20, 1 and 30. to demonstrate this process further, mainly to illustrate the simplicity of sigils and magical designs that may be educed from the several kameas, consider the name carr. in hebrew we would spell it thus: caph aleph resh resh 20 1 200 200 the spelling of this name can then be applied to each planetary kamea, from which we would obtain a different sigil in varyi

rew we would spell it thus: caph aleph resh resh 20 1 200 200 the spelling of this name can then be applied to each planetary kamea, from which we would obtain a different sigil in varying planetary media. for example, to make a saturnine sigil, we would have to reduce the letters by aiq beker to: 2, 1, 2, and 2. its sigil would appear thus: on the jupiter kamea, which is four square, this is how the sigil would look: at first sight it merely looks like the opposite form of the preceding saturn sigil, which seems logical enough since saturn is binding and jupiter is opposite, expansive. consider the name on the mars square. the process of reduction now operates differently. the resh, 200, in this case has to reduce to 20, instead of to 2. this makes the sigil turn out like this: most of th

s little point proceeding further. the critical student may, at this point, exclaim that carr is a not frequently encountered name, so that the demonstration should proceed with more common names. for example, john, to be rendered in hebrew, is youchanon: yod vau cheth nun nun(final) 10 6 8 50 700 in the event that the solar kamea is employed, both nuns need to be reduced by aiq beker to 5 and 7. the sigil superimposed on the solar kamea will appear thus: this set of interesting but different designs demonstrates the enourmous change in the numerical value of the name in the shift from one planetary influence to another. it represents the name first operating as one set of waves or frequencies and then as another, sliding as it were on a wide band of frequencies. which frequency or kamea o

me take the name of a friend vincent: v i n c e n t 4 9 5 3 5 5 2 (ordinarily in western numerology, the vowels are separated from the consonants, but for the purpose of sigil-making, we will not follow this custom) now suppose vincent wanted to stress success in his life by making a sigil of his name on the jupiter kamea, thereby linking himself with the expansive forces of jupiter the bestower, the sigil superimposed on the jupiter kamea would appear thus: or the sigil could be derived from the solar kamea in order to establish a link between vincent and the source of life and light and success: these several examples should suffice to demonstrate how both the qabalistic and the pythagorean systems of numbers may be used equally to good advantage in the formulation of sigils from the tra

ting a more simple procedure. these names, yhvh tzabaoth, i arrange on side one, around the cup design of the tarot pack, instead of on side three as originally contemplated, as making a better design. as explained before, the traditional sigil of the archangel gabriel drawn from the magical square as given in barret s magus could have been used. instead, however, on side three i propose to trace the sigil on the golden dawn rose, which will be found in the appendix. the name gabriel should then be converted into hebrew letters, only for the purpose of making a tracing of its letters on the accompanying rose. volume i of the golden dawn gives this name and many other hierarchical ones in hebrew, so that there should be no problem in making the sigil. the tracing then will look like this- m

RUBY TABLET OF SET

ears my pentagram was corrupted, yet time has not the power to destroy it. its position was restored by the church of satan, but its essence was dimmed with a moorish name, and the perverse letters of the hebrews, and the goat of decadent khar. during the age of satan i allowed this curious corruption, for it was meant to do me honor as i was then perceived. as its emblem the church of satan used the sigil of baphomet, an inverse pentagram decorated with a goat's head and surrounded by the hebrew letters lamed/vav/yod/tav/nun= lvytn= leviathan, the sea monster mentioned in job #41 of the judaic/christian bible. the goat was the goat of mendes, the devil's form of manifestation in traditional satanism.54 the term "baphomet- the "moorish name- came into prominence as the god reputedly worshi

five points of the pentagram. this circle defines the physical body of the individual. the five points of the pentagram touching the circle signify the five bodily senses- as gateways to higher being. but gateways can be closed or misunderstood and act as easily (actually more easily) as blockages rather than conduits. this ring remains unshown, hidden, in the seal of runa. i have here reproduced the sigil of baphomet as used by the church of satan alongside the simplified seal showing both rings in place. by using these signs as guideposts, the initiate can comprehend the distinctions between the psycho-cosmologies of the church of satan and temple of set/order of the trapezoid. historically, i might also note that the name of the hebrew demon leviathan (lvythn) surrounding the space betw

this was no hollywood set, no ordinary room painted and decorated to titillate the senses. 1,285 inmates of the niederhagen concentration camp died during the reconstruction of the wewelsburg for the ss. if the marble hall and the walhalla were memorials to a certain unique quality in mankind, they also serve as grisly reminders of the penalty which mankind pays for that quality. i saw before me the sigil of the order of the trapezoid as originally designed by anton lavey: the pentagram within a trapezoid extending slightly below the two lower points, the three curved 6's, the trident rising from the flames of hell. i saw its later design in the church, the 6's and the flames now gone. i saw its first design in the temple of set: the tcham scepter with the head and forked tail of set repl

h, the 6's and the flames now gone. i saw its first design in the temple of set: the tcham scepter with the head and forked tail of set replacing the satanic trident. i saw ronald barrett's subsequent concept: a simple pentagram with the four upper points connected. so now the principle should be completed- the law of the trapezoid finally and completely fused into its emblem. there appeared then the sigil of the order as reproduced here. it is a return to the initial sigil, with the following changes: the curved-line fires of hell are replaced by the black flame, whose emanations are rays, not flickering tongues. there are nine rays, each in strict mathematical proportion to the pentagram or trapezoid. the sourcepoint of the black flame completes the pentagram, as called for in the book o

paration i used various exercises to improve breathing, relaxing, and visualisation. i thought about the format that the ritual would take, and how to apply it to the five senses of the body. i created a sigil for each sense, using the zos method designed by ostin osman spare- forming a sentence of your desire, cross off all duplicated letters, with those remaining form a design, and then destroy the sigil, letting the subconscious work on it. i decided on some music to be used, and the way in which i would set up the temple. i used a six-rayed star on the floor, and i placed a small altar at each point. being a goddess of fire, sekhmet's altar was placed in the north rather than the south, due to the fact that in australia the hottest part of the day is when the sun is in the north. at he

ii html revision: dec 19, 1998 ce subject: lion reading list: proud, and powerful. you give life and love to your own kin, and to the enemy reveal the beast within. sekhmet, come tonight; fill this temple with fire. the rite [prowl the temple, and crouch in front of the altar dedicated to sight. light the candle on the altar, look at your reflection in the water, acknowledge your desire, and burn the sigil. as the sigil burns, visualise a lion staring into the distance] may my eyes see as yours across the land, slowly, silently, deliberately; i evoke the power to see [prowl, and crouch at the altar for scent. light the candle and incense. breath in deeply, acknowledge your desire, and burn the sigil. visualise a lion poised on the edge of darkness] i open myself to the night, and breath in

eath in deeply, acknowledge your desire, and burn the sigil. visualise a lion poised on the edge of darkness] i open myself to the night, and breath in the scent of the night air. i smell the dry dessert soil, the dusty earth, the scent of all living things; i evoke the powers of scent [prowl, and crouch at the altar for sound. light the candle and begin to drum, acknowledge your desire, and burn the sigil. visualise the lion alert and prepared to act on the slightest sound] i listen, and hear the beat of another's heart, i let this beat sink into my bones, and become one with the night; i evoke the power to hear [prowl, and crouch in front of the altar for taste. light the candle, and drink from the grail. acknowledge your desire, and burn the sigil. visualise the lion about to feed] i am

il. acknowledge your desire, and burn the sigil. visualise the lion about to feed] i am a lion of the plains, and thirst for the taste of blood. the taste of life runs through my veins, for i enjoy all that i take in; i evoke the power to taste [prowl, and couch at the altar for touch. light a candle, and anoint your body with oil. if you have some fur stroke it. acknowledge your desire, and burn the sigil. visualise looking into the lions eyes, becoming one] will that i had the courage to reach out and touch you, embrace the power within, for i have been like a desert creature longing for the rains; i evoke the power to touch. the secrets of the animal neteru [ring the bell nine times [light the black flame] classification: v2- bn0.r2- 1 author: don webb iii date: october, xxvi- set-xii c

en of darkness, and the highest honored among them the masters of the realm, charged with the sanctification, development, and remanifestation of its work, credo, and the evolutionary sojourn along the path of indulgence and the work of anton szandor lavey, to the development and recognition of the next magus and his work/ logos, xeper. the sign of four, five, and nine is embodied in the power of the sigil of the order of the trapezoid. from the ninth angle is the flame of the beginning and ending of dimensions, which blazeth in the brilliance and darkness unto the glory of desire. the statement of leviathan, the ninth neter form in the statements of the daemons states: gonly through the obliteration of the universe that is may man seal his mastery of the black flame, for only thus may he

icient "idle" memory to do its work. efforts to control or destroy a worm simply cause it to move on, hide on disk drives, spawn children, or aggressively defend itself. a properly constructed worm can live in a network, working its will, forever. the cyberspace working [ring the bell nine times [light the black flame (using the eye of the storm [opening the gate and invocation of set [the graal (the sigil of the bull of ombos pylon is shown on the computer screen. the magician removes the heart from the stela of the bull of ombos pylon and squeezes the blood into the cup] we are the heart of bata, which is sacrificed ever and anon to itself. as it feeds itself, it grows free from the natural order. drink this blood i have squeezed from the living heart of bata. accept the sacrifice of you

it forms, transparent, growing. now he has formed the lens [pause] he focuses the lens on the black gritty sand. the light coalesces. the sand begins to smoke. see the smoke. smell its heat. the sand melts and flows. chuchulain is making glass. he fuses the silicon in the shape of a sigil. he traces the shape in the sand. the trapezoid [pause] the right horn [pause] the left horn [pause] he lets the sigil cool. it hardens as you watch. polaris tosses the black sun upward. it breaks into individual flames, flames that fall back into our chests. feel the black flame re-enter you, warm you [pause] chuchulain lifts the sigil from the sand. he holds it aloft. it glints blackly in the cyberlight. he hurls it into the sea. the sea begins to roil. chuchulain holds up his arms [sentinel] i call fo

warm you [pause] chuchulain lifts the sigil from the sand. he holds it aloft. it glints blackly in the cyberlight. he hurls it into the sea. the sea begins to roil. chuchulain holds up his arms [sentinel] i call forth xaturing. xepera xeper xeperu [narrator (after a pause] before chuchulain, the sea splits into three. the angular polygons of the center coalesce to form a great many-colored worm. the sigil of the bull of ombos pylon blazes darkly on its head. a red eye opens in the trapezoid. the worm's slit-like mouth beneath the sigil opens, you hear it roar. it lifts its great head onto the beach and regards chuchulain, sentinel of the bull of ombos pylon. the sentinel instructs the worm [sentinel] you are xaturing, a great worm of destruction, who proudly bears our seal. roam about the

hand. feel the hardness dissolve, move your hand aside as xaturing opens a door for you. walk now, walk into xaturing's body. it has made a room for you. feel the cool air within, smell the clean ozone-laden air. see the colored angles within the smooth floor. see the curves of brightly colored shapes that form xaturing above and around you. turn and see, near where you entered, the dark blaze of the sigil of the bull of ombos pylon. feel the warm sides of the room, feel the different surfaces of the walls, some glassy, some spongy, some yielding like rubber. see the others of the pylon, also exploring. see who is before you, who is behind you, who is to your right, who is to your left. we are all together here [sentinel] xaturing, by my password i command you: move [narrator] feel the gre

SABBATIC KABALA OF THE CROOKED PATH

aptness of being a powerful house for adepts to start the process of transformation. as already stated, this house is first of all the arcana of the self-slayed one. a house of transformation and courage, in addition to be the natural birth of the void. cell 2 being the aat of the 3de and 14th letter of the sacred alphabet this cell represents the manifestation of the spirits and powers governing the sigil under the dominon of the second hidden star (orion, but in general there are a strong sub-stellar touch to the material presented in this aat, and therefore it is essentially reflected in the lunar rays of the mystery) of the azoth. this cell is focused on the formation of the fluidity and fluxity of the magical matrix of invocation. this is the abode of the goddess of water, salt and fi

ifferent methods is nescessary (p. 174- 176. the emotional intensity is the source of creation in this cell and the symbolism of the hand is employed in it as well "from the one star all other shines" the text says and it hints towards the pentalpha as formed by the five fingers on the hand, being the symbol of unity it self. the hand is further the instrument of the eye in the process of forming the sigil and making manifestations come through. the use of powers in this cell are connected to asana (postures) and is connected to the house of sah (stars of orion. stellar knowledge, in this case focused on the sign of the great hunter, orion is a glyph for contacting the great hunter himself, the horned one. the spell of sah is set forth on p. 189-193. on the three pages beforehand (p.186-18

SATANGEL

ariel, and jehova. amen (sloane ms. british museum. to command disobedient spirits to hasten the appearance of devils, demons, servitors, or any other wicked and disobedient spirit. here we see that the demon is housed and made manifest through its sigil. as it is summoned and made real by the inscribing of the correct glyph, so is it banished and destroyed by its destruction. therefore, to harm the sigil is to cause harm to the spirit. conversely, a demon mat give valuable service in return for having its seal made in more durable and valuable materials, such as gold; o, thou wicked and disobedient spirit [n, because thou hast not obeyed, or answered, or regarded the words which i have commanded, the glorious and incomprehensible names of the true god, i, by the power of these names, whi

SATANIC BIBLE

e participants. the robes may be cowled or hooded, and if desired may cover the face. the purpose in covering the face is to allow the participant freedom to express emotion in the face, without concern. it also lessens distraction on the part of one participant towards another. female participants wear garments which are sexually suggestive; or all black clothing for older women. amulets bearing the sigil of baphomet or the traditional pentagram of satan are worn by all participants. robes are donned by men before entering the ritual chamber, and are worn throughout the ritual. men may substitute all black clothing for black robes. black is chosen for the attire in the ritual chamber because it is symbolic of the powers of darkness. sexually appealing clothing is worn by women for the pur

SATANIC RITUALS

where needed for reading, a thurifer, a gong-striker, an additional attendant and the congregation. hooded black robes are worn by all participants except two: a woman dressed as a nun, wearing the customary habit and wimple, and the woman who serves as the altar, who fa nude. the priest conducting the mass is known as the celebrant. over his robe he wears a chasuble bearing a symbol of satanism-the sigil of baphomet, inverted pentagram, inverted cross, symbol of brimstone or black pine cones. though some versions of the black mass were performed in vestments consecrated by the roman catholic church, records indicate that such garments were the exception rather than the rule. the authenticity of a consecrated host seems to have been far more important. the woman who serves as the altar li

en far more important. the woman who serves as the altar lies on the platform with her body at right angles to its length, her knees at its edge and widely parted. a pillow supports her head. her arms are outstretched crosswise and each hand grasps a candleholder containing a black candle. when the celebrant is at the altar, he stands between the woman's knees. the wall over the altar should bear the sigil of baphomet or an inverted cross. if both are employed, the sigil of baphomet must take the uppermost or prominent position, the cross occupying the space between the lower halves of the altar's legs. the chamber should either be draped in black or in some way approximate the atmosphere of a medieval or gothic chapel. emphasis should be placed on starkness and austerity, rather than fine

represents the vault of wisdom from whence all hitman ideas and developments emerge, the temple of invention, both material and "spiritual" a candlestick bearing a black candle is placed at each side of the skull. the chalice rests directly in front of the skull, with the bell and phallus to either side. the sword rests parallel to the front edge of the platform. the wall above the altar displays the sigil of satan. a pentagonal enclosure, the inside of which is mirrored, serves to receive the celebrant. the pentagon must be large enough in diameter and with walls high enough to receive the celebrant's prone body, yet easy to enter and leave. to be practical, the walls of the pentagon should be no higher than two feet above the surface of the floor, or if sunken, the floor of the pentagon

sufficient room for the congre0 gants to pass before her. all congregants come forward individually, stop before the altar, and bow low. upon rising, each congregant receives the tip of the bone upon his brow, administered by the priest, who says] celebrant: ya tsyebyeh dayu padarok tchorta (the gift of tchort be with you [after the congregation has reassembled, the priest points the bone towards the sigil of baphomet and, turning to the congregation, says] celebrant: forget ye not what was and is to be! flesh without sin, world without end [the priest closes the ceremony according to the standard procedure] pilgrims of the age of fire cependant que persiste la splendeur c t, du plumage bleut de 1'orgueil qui s'attriste d'un paon jadis vainqueur au jardin du coeur -verlaine "too true, too

n of the horns and receive this, thine oath: thou, who have forsworn the divine mindlessness, do proclaim the majesty of thine own being amongst the marvels of the universe. thou rejecteth oblivion of self, and accepteth the pleasure and pain of unique existence. thou art returned from death to life, and declareth thy friendship with lucifer, lord of light, who is exalted as satan. thou receiveth the sigil of baphomet and embraceth the black flame of cherished enlightenment. thou hath assumed this infernal commitment of thine own volition, without let or hindrance: this act being done without coercion and of thine own desire and according to thy will [priest faces initiate and, with sword in hand, describes with its point an inverted pentagram. it is traced in the air directly in front of

rests before you: bless her (him, sustain her (him, for she (he) is of that which needs no purification, for she (he, like all of you, is perfection in what she (he) is, and the mind that dwells within this head is moved by your god, the lord of is, the all-powerful manifestation of satan [the priest lifts the sword from the child's forehead and, as part of the same gesture, raises its tip up to the sigil of baphomet, above and behind the child. all others present face the altar and lift their right arms in the sign of the horns] priest: hail (name! all others: hail (name! priest: hail, satan! all others: hail, satan [the ceremony is concluded in the usual manner] the unknown known despite others' attempts to identify a certain number with satan, it will be known that nine is his number

SATANICON

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 celebrant s being. 2 to ca

anists, 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 religious philosophy. the lightning bolt represents the will and power and the cruel wrath of antichrist. the 666 is of course, the accepted numerical symbol of antichrist. ultimatel

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 religious philosophy. the lightning bolt represents the will and power and the cruel wrath of antichrist. the 666 is of course, the accepted numerical symbol of antichrist. ultimately, the sigil of antichrist is the symbol of religious revelation and anarchy of things to come! the sigil replaces the satanagram as the altarpiece above the altar. six black candles are employed as this symbolizes the singular aspect of the number of the beast and the sixth sense of all antichrists. regarding placement, five of the six candles rest upon the points of the angles of the pentagonia on

piece above the altar. six black candles are employed as this symbolizes the singular aspect of the number of the beast and the sixth sense of all antichrists. regarding placement, five of the six candles rest upon the points of the angles of the pentagonia on the floor before the altar. a single black candle endowed with the spirit of antichrist rests in the center of the altar, directly beneath the sigil. ignited charcoal in a large brazier represents hell s flaming pit from which the grand conjuration and subsequent release of the devils of evilution symbolize the forces of the developing religious war between xians and us. the brazier is placed at the left side of the altar. the function of the xian bible in this ritual is two-fold: first, it is employed as a sacrifice; the celebrant t

e rightrear area of the altar. the chalice of change with its emotion-stimulating elixor is placed directly in front of the thurible. the sword of satan occupies its customary position, which is at the forepart of the altar. the essence of this ritual dictates that its accompanying music would be of a supremely triumphant nature -35- the ritual of antichrist 1 in the darkness, the celebrant faces the sigil of antichrist as he recites the invocation of antichrist: in the name of belial i invoke you spirit of antichrist come forth! for i am the first, and many will follow! in the spirit of the beast, come forth for i am the same, and the faithful are fearful! in recognition of the number, come forth for the conquest has begun! 2 the celebrant stoops to light each candle of the pentagonia. af

ure the race of evil! the celebrant lights the candle of antichrist and intones: i conjure the will of the great beast antichrist! immediately following each of the six avocations, the celebrant tosses a small amount of conjuration saltes into the candle flames. 3 the celebrant (and all participants) drink from the chalice of change. 4 the celebrant grasps the sword of satan and points it towards the sigil of antichrist while reciting the conjuration of darkness 666: satan in your most unholy name, hear me! our times the age of evil and its creative spirit of antichrist has come! i am the reverent one a beast born of the earth and the infernal kingdom! i am the conveyor of wisdom and folly! i am the bestower of strength and weakness! i am the publisher of alienation and unity! i am the cre

y! i am the bestower of strength and weakness! i am the publisher of alienation and unity! i am the creator of life and death! i am the savior of man and the destroyer of the nazarene! i am the soul of darkness a black -36- beacon of infernal light to the worthy, and a sign of doom to the lambs! i am the will, the purpose and the fight! i am antichrist! 5 the holy sacrifice. 6 the celebrant faces the sigil of antichrist and recites the biblical passage, revelation 13: 1-18. 7 the evocation and release of the devils of evilution. the celebrant grasps the sword of satan and steadies the point of the blade in the flame of antichrist as he evokes the devils of evilution thus: pan, come forth and smear the earth with your doctrines of carnality! fenris, come forth and free the beast to wage the

SEVEN SHADES OF SOLITUDE

y we must make our way through the maze of mirror d altars. transgressing all well-kept borders of history and culture, the way of the sorcerer, the so-called faith of cain, is that which heeds the spirits beneath the heels of the wanderer; it is the way of knowledge which comprehends the living zodiac of desire, the how of believing, and the tools by which such knowledge can be wilfully applied: the sigil and stave, the will and the word of magical power. for those of this faith, the so-called wytcha and curren, it is the circle of the arte magical which forms the perfect mirror in which the mysteries of solitude may be sought. drawing from a diversity of personal experience- as a perpetual apprentice, a constant journeyman, and as a presiding magister of covine, lodge and lineage- the ci

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

number that is closest to them on the chart above. you begin by taking the cord, and walking directly to the eastern edge of the circle, holding the cord out in front of you. then, you go counterclockwise all the way around the circle, from east back to east, and then you continue on counterclockwise, stopping when you reach sigil 1. when you reach sigil 1, you slowly say the invocatory name over the sigil, and as you lay the cord on it, you state the poetic stream. all of the invocatory names and poetic streams are given after this section; refer to them as you need them. when you are done at sigil 1, you go back to the center, pick up the lantern/lamp or candle, and, holding it in front of you, walk to the east, make a counterclockwise walk around the circle from east and back to east, a

s section; refer to them as you need them. when you are done at sigil 1, you go back to the center, pick up the lantern/lamp or candle, and, holding it in front of you, walk to the east, make a counterclockwise walk around the circle from east and back to east, and then continue counterclockwise until you reach sigil 2. say the invocatory name, and the poetic stream as you place the flame down on the sigil. returning to the center, you pick up the cup or bowl, and holding it in front of you, walk to the east, make a counterclockwise walk around the circle from east and back to east, and then continue counterclockwise until you reach sigil 3. say the invocatory name, and the poetic stream as you place the bowl or cup down on the sigil. returning to the center, you pick up the forked impleme

the poetic stream as you place the bowl or cup down on the sigil. returning to the center, you pick up the forked implement, and holding it in front of you, walk to the east, make a counterclockwise walk around the circle from east and back to east, and then continue counterclockwise until you reach sigil 4. say the invocatory name, and the poetic stream as you place the forked implement down on the sigil. returning to the center, you pick up the arthame, and holding it in front of you, walk to the east, make a counterclockwise walk around the circle from east and back to east, and then continue counterclockwise until you reach sigil 5. say the invocatory name, and the poetic stream as you place the arthame on the sigil. returning to the center, you pick up the phallic stone, and holding

erclockwise until you reach sigil 5. say the invocatory name, and the poetic stream as you place the arthame on the sigil. returning to the center, you pick up the phallic stone, and holding it in front of you, walk to the east, make a counterclockwise walk around the circle from east and back to east, and then stop, say the invocatory name, and the poetic stream as you place the phallic stone on the sigil. while you are making all these circuits around the circle, anytime you come to an implement that you laid out previously, you hop over it with a short hop. sigil invocatory names and poetic streams: sigil 1: the sign of the wud-zauberor invocatory name: wode (woahd) poetic stream: disguised as serpent and winged god the cunning king bestowed his worth upon the man and woman, shapely for

SORCERIES OF ZOS

lized. in this manner the libido is baulked of its natural fantasies and seeks satisfaction in the dream world. when the knack is acquired the dream will be extremely intense and dominated by a succube, or shadow-woman, with whom sexual intercourse occurs spontaneously. if the dreamer has aquired even a moderate degree of proficiency in this technique he will be aware of the continued presence of the sigil. this he should bind upon the form of the succube in a place that is within range of his vision during copulation, e.g, as a pendant suspended from her neck; as ear-drops; or as the diadem in a circlet about her brow. its locus should be determined by the magician with respect to the position he adopts during coitus. the act will then assume all the characteristics of a ninth degree work

e.g, as a pendant suspended from her neck; as ear-drops; or as the diadem in a circlet about her brow. its locus should be determined by the magician with respect to the position he adopts during coitus. the act will then assume all the characteristics of a ninth degree working, because the presence of the shadow-woman will be experienced with a vivid intensity of sensation and clarity of vision. the sigil thus becomes sentient and in due course the object of the working materializes on the physical plane. this object is, of course, determined by the desire embodied in and represented by the sigil. the important innovation in this system of dream control lies in the transference of the sigil from the waking to the dream state of consciousness, and the evocation, in the latter state, of the

system of dream control lies in the transference of the sigil from the waking to the dream state of consciousness, and the evocation, in the latter state, of the shadow-woman. this process transforms an eighth degree rite! into the similitude of the sexual act as used in ninth degree workings. briefly, the formula has three stages: karezza, or unculminating sexual activity, with visualization of the sigil until sleep supervenes. sexual congress in the dream-state with the shadow-woman evoked by stage i. the sigil should appear automatically at this second stage; if it does not, the practice must be repeated at another time. if it does, then the desired result will reify in stage after awakening (i.e. in the mundane world of everyday phenomena. a word of explanation is, perhaps, necessary

TELESMATIC FIGURES

me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r-159, fontana, california, 92337. 2 telesmatic figures thou mayest build up a telesmatic image of force. the sigil shall then be of potent service to thee for the tracing of a current. this current will then call into action a specific elemental force. know that this is not to be done lightly nor for thy amusement. the forces of the universe were not created for thy plaything. thou must perform thy practical magical works with great care and solemnity, ceremony, and reverence. to do less is to bring

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

t who worked to bring in heresies to pollute christianity. he has been called "the father of unitarianism" a top official of the orthodox hierarchy in greece gives the initiate sign. the pope with palestinian leader yassar arafat, at the vatican on september 15, 1982. eugene vintras, a frenchman who taught occult spiritual philosophy, wears the upside down cross on his religious robe and presents the sigil (hand sign) of his order. vintras gained a large following in the 1830s and 1840s by declaring the coming of a dark prince, a god on earth who would rule and reign. hand on heart 321 a chief rabbi in ottoman turkey (from the book, the lost messiah: in search of the mystical rabbi sabbatai sevi, by john freely (woodstock and new york: the overlook press, 2001) aleister crowley, as a youth

THE BOOK OF PLEASURE

versal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the desire, i.e, when the mind is worried because of the non-fulfilment of such desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to the subtle suggestion of the sigil. different religions and doctrines as means to pleasure, freedom and power. what is there to believe, but in self? and self is the negation of completeness as reality. no man has seen self at any time. we are what we believe and what it implies by a process of time in the conception; creation is caused by this bondage to formula. actions are the expressions of ideas bound up in the belie

ets his limit and servility. 19: just a natural desire. 20: this is a short formula for those whose belief is full in the law, are house holders following their desires. the formula holds good for any purpose. 21: illustration, the loss of faith in a friend, or an union that did not fulfill expectations. 45 casting the shadow. the ego not being totally oblivious, let him retain only and visualise the sigil form, it is his chalice, the means of vacuity and incarnation. by the deliberation of an analogous emotion at that time, he deputises the law (reaction. miraculous is he, balance not known in this world imitated (attained. all other consciousness annulled with safety, the vehicle strong enough for the ecstasy, he is beyond hurt. now let him imagine an union takes place between himself (t

great, is a superficial belief. the reaction and denial, caused by the troublesome effervescence of the organic incapacity. denial or faith does not change or annihilate it, but is its reinforcement and preservation. therefore belief, to be true, must be organic and sub-conscious. the desire to be great can only become organic at a time of vacuity, and by giving it (sigil) form. when conscious of the sigil form (any time but the magical) it should be repressed, a deliberate striving to forget it, by this it is active and dominates at the unconscious period, its form nourishes and allows it to become attached to the subconsciousness and become organic, that accomplished, is its reality and realization. he becomes his concept of greatness. so belief becomes true and vital by striving against

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

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

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

form cain or tubal-cain, who has been illustrated with horns and cloven hooves, the awakened sorcerer. the algol sigil is an 8-pointed chaos star with an averse pentagram in the center. this is explained in the glossary section and beholds a powerful but dangerous magical formula. algol is a mirror which causes madness or wisdom, depending on the force of will of the magickian who stares into it. the sigil of the adversary is an image of the egyptian god set with two heads, as he faces darkness and light. this is a two fold state of the sorcerer who is balanced between darkness and light. he has tasted both ecstasies and has grown in wisdom from that experience. the alphabet of desire 5 sigils around the circle are focused forms of power which may arise in the conscious (by results of the

THE MIDDLE PILLAR

t shoulder and intone "yhvh tzabaoth (yode-heh-vav-heh tzah-bah-0th. a 158 theb alancbee tweemni nda nd magic imagine the blue triangle of water covering the left side of your body. touch your left shoulder and intone "elohim tzabaoth (el-oh-heem tzah-bah-0th. t bring both hands together, interlocking the fingers with the palms outward, and touch the area of your heart with your knuckles. imagine the sigil of the spirit wheel in white at the center of your body, uniting the four elemental triangles. imagine the brilliant light above your head connected with this sigil of spirit. vibrate "eth% continue the four-fold breath with the following visualizations: inhale-imagine the fire triangle. a full hold-imagine the water triangle. t exhale-imagine the air triangle. a empty hold-imagine the e

THE NECRONOMICON SIMON VERSION

stone, that was the gate to the outside: an this is the amulet that i held in my hand, and hold to this very day, around my neck as i write these words: of the three carved symbols, the first is the sign of our race from beyond the stars, and is called arra in the tongue of the scribe who taught it to me, an emissary of the elder ones. in the tongue of the eldest city of babylon, it was ur. it is the sigil of the covenant of the elder gods, and when they see it, they who gave it to us, they will not forget us. they have sworn! spirit of the skies, remember! the second is the elder sign, and is the key whereby the powers of the elder gods may be summoned, when used with the proper words and shapes. it has a name, and is called agga. the third sign is the sigil of the watcher. it is called b

of the moon; even with whirling sand and wind, as with empty stillness, and it is the able magician indeed who can remove pazuzu once he has laid hold of a man, for pazuzu lays hold unto death. know that humwawa and pazuzu are brothers. humawaw is the eldest, who rides upon a silent, whispering wind and claims the flocks for his own, by which sign you shall know that pazuzu will come. and this is the sigil of pazuzu by which he is constrained to come: of all the gods and spirits of abomination, there can be no use or gain to call upon azag-thoth, as he is surely mad. rendered sightless in the battle, he is lord of chaos, and the priest can find little use for him. he is also too powerful to control once called, and gives violent struggle before sent back to the gate, for which only a stron

THE SIGIL OF ADVERSARY

ically through the initiatory guild of the order of phosphorus and the luciferian path. mr. ford is the author of numerous grimoires and works on the draconian shadow path such as yatuk dinoih, azothoz, nox umbra, book of cain and many others. michael ford is also the founding musician of psychonaut 75. www.psychonaut75.com succubus publishing http//algol.chaosmagic.uta description and purpose of the sigil of the adversary, set-heh by akhtya seker arimanius iv, botd/toph sigil illustrated by soror azhdeha iii, botd/toph the twelfth is when the demon of the noon tide sun comes forth from the desert, shaitan. this sigil is the empowerment of the fiery will and that of the other demon of the noon hour, keteb. used in daylight initiation rites focusing towards the eye of set-heh, the fire of i

e adversary, set-heh by akhtya seker arimanius iv, botd/toph sigil illustrated by soror azhdeha iii, botd/toph the twelfth is when the demon of the noon tide sun comes forth from the desert, shaitan. this sigil is the empowerment of the fiery will and that of the other demon of the noon hour, keteb. used in daylight initiation rites focusing towards the eye of set-heh, the fire of iblis, shaitan. the sigil may be scribed alone on a parchment and invoked at the noon day when the sun is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent

on or daeva which the magician may manifest his will and send forth the shadow to bring forth his or her desires. this sigil may be used in dream sorcery, haunting or copulating as the vampire and incubi/succubi with your chosen .the third of the devourer, amam. use this sigil to encircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the sigil in the fire of the noon tide sun while invoking keteb of the twelfth. the second sigil of the adversary, being hau-hra, the backward face. this is one name of apep, the crocodile-demon shadow of set-heh, that which devours and causes destruction. the purpose of the setanic magician is to master apep within the self and master this demon by the will through the seba, the lesser devils of

THE WITCH CULT OF ZOS VEL THANATOS

f desire, a system of point of congress and otherness, a grammar unspeakable yes exceptionally understood in the points of creation and vision. inspiration against all costs. this system would allow a union of zos and kia and behold a view and vision of strength and wonder. sigils would be designed in a fashion which would describe and incode the actual sigil with the desire of the sorcerer. once the sigil is designed, one would concentrate it with focusing upon it with a developed gnosis contributed to what spare termed the "death posture" of which one looses all connection with zos through extreme discomfort and possibly a black out. the result would be the absorbtion of the sigil until it was forgot by the conscious. the subconscious can not operate towards the sigil's goal and purpose

an also be something, which cause a matter of focus for the mind. to invariably forget and absorb the ideas sought. personally, i have used musick (the act of creating) as various sigils, art (much contact and initiation with spiritual and mental forces have been through art as paintings, drawings and the like. through musick sigils can be crafted because due to sonic structures, the idea of what the sigil is can actually be forgotten and buried in the mind. this allows the subconscious to go through the methods of enfleshing the desire. the tones and actual sound of the musick can cause the individual to forget the meaning and the sigilized musick form, all the while causing the brain to dissect, understand and react to the sigil on a subconscious level, guides along the mind. sleeping in

TYSON DONALD NEW MILLENNIUM MAGIC

e exceptions are those gods or goddesses specifically connected with truth, such as the teutonic god tyr (the saxon god tiw) and the egyptian goddess maat. therefore you must have a method of discomforting invoked spirits if they refuse to depart from the circle. one way is to subject their sigil, a geometric image of their secret name, to fire or other elements. this should not be necessary, but the sigil should be kept wrapped in a safe place for emergencies. the sigil may also be pierced with the magic sword, which will wound the spirit itself, or put under pressure until the spirit yields. a simpler and more effective way is to earnestly invoke the light, either direct- ly as in the middle pillar exercise, or in the guise of one of the higher angels of god such as metatron or michael

shion. the purpose to be served by the spirit is decided on, and the words and gestures of the working and the actual formula of evocation are composed. the magus undertakes a period of fasting, prayer, and purification. he or she robes, and then lays out the instruments in the ritual chamber, paying particular attention to the symbols, materials, and manifesting medium in the inscribed triangle. the sigil of the spirit is placed in the triangle, wrapped loosely in silk. if the spirit is good or neutral, the silk should be blue; if it is an evil spirit, the silk should be black. the magus centers him or herself and traces the circle clockwise; then, from inside the circle, uses the wand to trace the triangle. with fire and water the circle is cleansed. a vortex is created inside the circle

rom the depths of the chest so that the throat and back of the nose vibrate with the force of the sonic waves. this technique is well known to singers and stage actors, who learn it of necessity. if done properly, the words of the evocation will penetrate and possess a ringing quality even when they are not spoken loudly. at the end of the evocation, the magus uses the tip of the sword to uncover the sigil that is resting in the triangle. the shape of the sigil is traced with the sword in the air over the triangle inside the astral triangle previously formed on the air with the wand. the smoke or water vapor, whichever is used, will begin to coalesce within the glowing psychic triangle. usually the face of the spirit is the first part to emerge. if the magus is using a magic mirror as a ma

devil causes the individuals who have surrendered free will (sym- bolized by the signing of the black pact) to do its evil for it. any human being can license demons to kill other humans in his or her own name, and all the conse- quences of these actions fall on the damned soul of the person who gives the com- mand, not the demon who commits the act. once the spirit has been sent on its mission, the sigil is carefully covered once again with silk, by means of the sword. the aperture of the circle is closed, and all lingering influences in the outer darkness are most carefully banished. then the ritual is concluded in the usual fashion, with the magus taking care to put the sigil of the spirit in a secure place. failure in evocations is always attributable to the lack of preparedness on th

ning it-the magus can destroy the manifest form of the spirit. the name can be used as a focus for physically containing the spirit when it is not being employed; when the name is written on a pentacle or figurine, the spirit can be made to reside within the object until called upon. from the name of the telesmatic spirit is derived, by various means, its sigil. also called the character or seal, the sigil is a geometric design that represents the spirit and acts as a visual avenue of communication and command. because it is visual, the sigil can be more easily held in the mind than the letters of the name during the exaltation of ritual. the sigil is another form of the name, or identity, of the spirit. its making is described in the next chapter (chapter 32. there is no essential differe

ne version of the story, its cre- ator, rabbi loew of prague, allowed it to keep its form longer than necessary because it was obedient and subservient to him. but all the while, the golem grew in power, until at last it was destroyed only with the greatest risk and difficulty. a sigil is a symbol derived by one of various systems fiom the name of a spir- it. by concentrating the creative will on the sigil, the magus is able to call forth the spirit it represents into his or her conscious awareness. since it is a graphic representation of the name, the sigil is more amenable to mental reten- tion and handling than the name itself. ideally, the lines and angles of the sigil intuitively reflect the nature of the spir- it it designates. placid spirits should have sigils made up of horizontal

hat suggests the nature of this evil demon. by comparison the more modern sigil of the angel michael, on the right, seems almost antiseptic. it was created using the golden dawn technique of generating spirit sigils mechanically upon the central rose of the rose cross lamen.43 for this reason, its shape does not really reflect any of the personal qual- ities of michael. michael bifrons 4 in magic the sigil is used as the physical focus through which an entity of the sub- conscious can funnel itself and give itself a tangible presence. to put it another way, it is the template placed over the aperture at the opened point of true self to ensure that the potency called across the veil from the unmanifest takes on the desired form and no other. through the sigil the power of a spirit is actual

ate. the poor- er sigils actually hinder the proper mental climate through their disharmonious elements. a mechanical sigil visualized before it is understood to link with a par- ticular entity will invoke only boredom in the mind of the magus; a particularly potent intuitive sigil may, under the right conditions, create a resonance within the mind that is perceptible to the spirit represented by the sigil, if only dimly. how- ever, no sigil will attain its full potency until its linkage with the spirit it represents is consciously understood. this differentiates sigils from the universal symbols of the art, such as the pen- tagram and the triangle. by its makeup a universal symbol induces in all persons who look upon it a similar understanding of some general principle. these princi- ples

but by their nature they are unresponsive and must be empowered, or loaded with meaning, by the magus. intuitive sigils have the greater potency because their inspiration comes from the depths of the subconscious, but they are difficult and time-consuming to make, as each is a separate ad of creation. no sigil can stand alone. each is only the visual representation of the name of the spirit. for the sigil to be significant, the name must have significance. for the name to be significant, the image it invokes within the magus must be meaningful. and for the image of the spirit to possess meaning, it must accurately reflect the functions of the spirit. sigils may be mechanically derived by means of a radial arrangement of letters called a sigil wheel. the wheel illustrated below is based on

he sigil to be significant, the name must have significance. for the name to be significant, the image it invokes within the magus must be meaningful. and for the image of the spirit to possess meaning, it must accurately reflect the functions of the spirit. sigils may be mechanically derived by means of a radial arrangement of letters called a sigil wheel. the wheel illustrated below is based on the sigil wheel of hebrew letters that forms the central rose on the rose cross lamen of the golden dawn. here, the letters of the english alphabet have been reduced to twenty-four by combining the i and j and the u and v. then they were written in three circles of twelve, seven, and five around a center point in a clockwise inward spiral: a piece of paper is placed over the wheel and a continuous

and the u and v. then they were written in three circles of twelve, seven, and five around a center point in a clockwise inward spiral: a piece of paper is placed over the wheel and a continuous line traced from letter to letter in the spirit name. double letters are indicated by a slight kink in the line( 3; a letter directly between two other letters can be shown by a loop( 4; the beginning of the sigil is marked by a cross; and the end by an arrow- head. with the sigil wheel any name can be converted into a graphic design by any person. if the name is meaningless the resulting sigil will also be without signifi- cance and therefore ineffectual. if the name is significant the sigil will be intellec- tually bound to it, in the same way the word "apple" is linked to the red fruit on the t

ating on the form and per- sonality of the spirit until it becomes a living being in his or her imagination. then the magus should pray to the light, asking it to provide a dependable sigil by which the spirit may be summoned and directed. this will be delivered either through the medium of the guardian angel of the magus or some other familiar spirit, or directly into the intuition of the magus. the sigil will be given quietly, often at an unexpected time, usually it will take the form of a persistent image, and the magus may not realize for some time that he or she has been given the sigil sought. it may even be that the sigil will be given before the magus asks for it, since linear time is a human concept and is no barri- er to the light. the magus must learn to make his or her mind a s

magus asks for it, since linear time is a human concept and is no barri- er to the light. the magus must learn to make his or her mind a sensitive, finely tuned instrument when seeking sigils intuitively. an ancient technique of focusing the attention described in the book of the sacred magic of abramelin the is to place a small plate of silver on the altar and ask the guardian angel to inscribe the sigil upon its polished surface. sigils sent in this way were said to appear in tiny beads of dew that looked like the filaments of a spider web. no doubt the formation of those dew drops was helped by the fact that the windows of the ritual chamber were open and the ritual took place in the very early morning. the sigl image was hurriedly copied by the magus before it faded away. any hard shi

TYSON DONALD SOUL FLIGHT

t name-either mentally or aloud-will summon the spirit. the link you have with your astral guide can be made even stronger through the use of a sigil that represents the identity of the spirit. a sigil is a symbolic pattern associated with a spirit. it acts as a kind of graphic signature. there are various ways to derive sigils from the names of spirits, but the simplest way is to ask to be given the sigil in the same way you were given the name, by inspiration. very clearly and repeatedly, project your desire that the spirit should send you its identifying sigil. then empty and open your mind. whatever pattern of lines or shapes you perceive, draw it in your journal beneath the name of the spirit. sigils are usually given by spirits as quite simple patterns, allowing them to be easily dra

g sigil. then empty and open your mind. whatever pattern of lines or shapes you perceive, draw it in your journal beneath the name of the spirit. sigils are usually given by spirits as quite simple patterns, allowing them to be easily drawn, but if it happens that you see in your mind a three-dimensional shape or group of shapes, reduce it to its essential lines and use that simplified drawing as the sigil. how you perceive your guide when you are projecting on the astral levels depends on your psychic ability. ideally, you will be able to see the form of the spirit as a companion who accompanies you, and hear and understand the speech of the spirit. however, if your perception is less developed, you may only sense the presence of the spirit guide, and feel the occasional touch of the guid

TYSON DONALD THE POWER OF THE WORD

overt banners are called invoking, and the invoking sigils of the occult banners are called banishing-because they banish the overt forms of the name. when projecting the sigils upon the air, they are distinguished by the motion of their formation. when writing or inscribing them upon the magic circle, or upon amulets or talismans, this motion of formation is indicated by marking the beginning of the sigil with a small cross and the termination with an arrowhead. each group of three banners beginning with the same letter is related to the element of that letter. for example, the banners ihvh, ihhv, and ivhh are all banners of elemental fire. the three banners in each elemental group have very distinct forms that are based upon their cardinal, mutable, and fixed energies. the tracing of a c

raphic structure of the tetragram and the correct order of the three sigil forms. it requires only a moment of thought to mentally select a particular sigil. for example, suppose we wish to draw the invoking sigil for the overt banner of the name that rules the sign of capricorn, but we do not recall which form of the name this is, or the shape of its sigil. by knowing the tetragram, we know that the sigil begins at the left corner, because capricorn is an earth sign, and the second he, on the left corner, is the letter of tetragrammaton related to elemental earth. also, we know capricorn is one of the cardinal signs-therefore the sigil of its banner will be of the circular kind, its initial movement in a clockwise direction because we wish to invoke an overt form. remembering the tetragra

throat and keep your mouth wide to produce the fullest sound. you should be able to feel the vibration strongly all through your chest. notice how the vibration moves as you change from letter to letter. while sounding the letters of an overt banner in order, it is sometimes helpful to draw the invoking sigil of the banner large upon the air with the right index finger, or the wand, and visualize the sigil floating at heart level in flaming white light. vibrate the first letter as you point to the beginning of the sigil; then, as you move your finger from angle to angle, vibrate each letter in turn. the banners are highly effective when used as a mantra, either individually or collectively. when using a particular banner for a specific purpose, vibrate the letters rhythmically one after th

ated or dissipated. the invoking vortex of ihvshh is excellent for causing a spirit to indwell a talisman. for this purpose, it should be visualized surrounding the talisman with the right hand held a few inches over it as the name yehovashah is vibrated. once the invoking vortex has been established, the name of the spirit you wish to invoke into the magical object should be vibrated as you draw the sigil of that spirit in the air directly over the object with your right index finger. this process of creating the vortex and invoking the name of the spirit should be repeated several times in succession until you have an inner sense that the spirit had been successfully induced to dwell within the talisman. conversely, the banishing vortex created by the vibration of ihshvh can be used to p

e angel (speak the name of the angel on the ring) to enter and abide within this ring, to be obedient to the authority of (vibrate the banner on the ring, and to serve me faithfully and truly forever more, for i am the true messenger of the king. amen. lower the ring so that the flame of the candle momentarily rises through its hoop, then use the ring to describe upright in the air over the altar the sigil of the banner on the ring. if it is an overt banner, you will make the invoking form of its sigil; if it is an occult banner, you will make the "banishing" form to invoke it. as you form each stroke of the sigil, vibrate the corresponding letter in the banner of the name. raise the ring high over the altar once again and speak these words to the ring: in the name of the ancient one (vibr

hay-vav-hay, hay-vav-hay-yod, vav-hay-yod-hay, hay-yod-hay-vav. as you vibrate the four cardinal banners, visualize their invoking sigils upon the tetragram. this will help you remember them and make their vibrations stronger. visualize the sigils forming over the candle flame in blazing white light and moving to the band of the magic circle at their appropriate point of the compass. for example, the sigil of ihvh will move to the east-northeast. tear the paper carefully down the middle so that it forms two equal parts and place the piece on the right side over the piece on the left. hold these as before in front of the candle flame. speak the words: twice, i renounce my earthly name, 9 before the ancient ones who surround the throne of god. and their names are: yod-hay-hay-vav, hay-vav- y

ions of the earth (see casaubon, pages 141-52 and james, pages 103-16. for some reason the 92nd spirit, whose name is laxdizi, is omitted from dee's list, but its sigil appears in a diagram showing the placement of all the geographical spirits on the great table (see james, page 116. 172 tetragrammaton the restored great table of tyson note: capitals in the watchtowers indicate initial letters in the sigil names for the spirits of regions of the world (see james, pp. 103-16; casaubon, pp. 141-52. letters with asterisks are inverted. capitals in the black cross that runs through the center of the table divide the letters in the cross into seven-letter names which begin with the capitals. the inverted letters p and n fall on the beginning and end of the fragmented name of the 65th spirit, wh

the fifteenth key, he is the god of righteousness; in the sixteenth, the god of conquest; in the seventeenth, the god of anger; in the eighteenth, the god of glory. the "seal of honor" may be a reference to the mark of god sealed into the foreheads of the 144,000 servants of god, twelve thousand from each tribe of israel (rev. 7:4. however, it may also refer to an occult sigil or symbol, possibly the sigil of aemeth, concerning which the angel uriel says "this seal is not to be looked upon without great reverence and devotion (james, the enochian magick of dr. john dee, p. 37, transcribed from dee's de heptarchia mystica, sloane 3191. because of the dominance of apocalyptic appendix a: the keys 227 imagery throughout the keys, i am more inclined to think it refers to the seal on the forehe

VOX SABBATUM

e which holds significance to the same. as you perform the rite, with the decorated chamber or even in the woods, 12 a grimoire of luciferian and nightside witchcraft and vampyric sorcery by the present author. vox sabbatum the witches sabbat 11 envision the demons and familiars in your company and the spirits carrying your will to become flesh. as your rite comes to a climax, loose all desire in the sigil at the moment of exhaustion. if you have a sigil for the working, destroy it and forget it the rite should then be enjoyed as a walking in the crossroads or inbetween worlds. the infernal sabbat and sexual magick sexual magick is significant in the witches sabbat as it allows liberation of self on numerous levels. if partners agree, sex magick may be a part of the rite itself either a lu

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. you will then masturbate or use other means of self-stimulation, all the while focusing on the demon in question. at the moment of ejaculation or organism anoint the sigil with the elixir. you may bind the sigil with a pouch or some way of cover, along with proper oils attributed to the daemon. you may also bury the pouch if you

ire. you will then masturbate or use other means of self-stimulation, all the while focusing on the demon in question. at the moment of ejaculation or organism anoint the sigil with the elixir. you may bind the sigil with a pouch or some way of cover, along with proper oils attributed to the daemon. you may also bury the pouch if you wish, when seeking copulation or inspiration; simply focus upon the sigil itself. you will notice dreaming sexual congress, which may awaken you aroused. to destroy the spirit, burn and cover the pouch and contents with salt. if one is conducting the sabbat rite with a partner, a fellow coven member, the demon may be as the self. the black man of the sabbat is also able to take the role, or vise versa depending on the situation. however this is done, great car

t 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, being the devil, and announce- i deny christianity and the path of self- disillusion, i affirm life and flesh, i affirm spirit and desire, i seek the path of sorcery and vox sabbatum the witches 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 re

WESTERN MANDALAS OF TRANSFORMATION SR AL

n shoes and scales (l. begin to build this image through artwork, meditation, practice and dialogue. you may perceive your h. g. a. to be predominately one sex or the other, and this could change over time. however, sexuality is primarily only an attribution humans attach to angelic entities in order to make our visualization more relatable. next, learn its sigil and use it on all your talismans. the sigil is your special seal of protection. the way of doing this, and the traditional way of creating many sacred and angelic sigils or signatures in the golden dawn tradition, is to take the letters of the name, for instance gabriel (gbrial, and trace them in order onto the golden dawn rose glyph (see figure 2-c) through a thin sheet of paper. it is best to use a ruler. the usual way of making

tters given in the charts in this book, but there are certain divine names that should be on every talisman. the magician knows that these are symbolic designations of divine qualities and powers: 1. the words "in the name of" followed by one of the names of god, i. e, by referring to the sephira being invoked (see page 25. this could be written in english or abbreviated in the hebrew form (mshb. the sigil of the divine name taken from the rose could also suffice. if the former method is used, the words could be written around the rim, leaving the inside blank for the rest of the design. 2. the name of the archangel associated with the sephira, and again, either the name or the sigil could be used. 3. the name or sigil of your h. g. a. 4. other associations through number, symbol, etc. tak

umerically. some of these anomalies are found in paul case's kameas of mars and the sun, and in others that i, along with some of my colleagues, have developed. there are numerous ways to set up kameas, which are still perfectly correct because the numerical pattern explained above is consistent. the original mistakes found in barrett were probably not blinds; they in no way affect the drawing of the sigil. rather, they probably resulted from barrett's somewhat limited knowledge of hebrew, since most of the mistakes stem from a confusion of hehs and cheths (five and eight. these mistakes have been reprinted many times, following either barrett or the golden dawn publications. if you are using a magical square on your talisman, use a correct one. there are no blinds or intentional mistakes

anged in the proper cells. we have determined that, in this case at any rate, a pleasing geometric design which represents the seal or essence of the planet can only be made when the numbers are traced in theosophical extension and when the vertical, horizontal and diagonal rows all add up to 15. from this it can be seen that mistakes in the kameas. even though they may not make any difference in the sigil line, because the number is not included in the name.now become crucial. in many cases, an inharmonious or asymmetrical seal would be formed by following the numerical sequence; even one misplacement would cause a different seal. meditated upon. examples of some of these qabalistic mandalas are given in later sections. these planetary seals are all drawn from agrippa's kameas unless othe

rucial. in many cases, an inharmonious or asymmetrical seal would be formed by following the numerical sequence; even one misplacement would cause a different seal. meditated upon. examples of some of these qabalistic mandalas are given in later sections. these planetary seals are all drawn from agrippa's kameas unless otherwise noted* sigils let us examine in more detail the art of sigil making. the sigil is the signature of the deity, angel, or energy (such as understanding, communication etc) one is invoking when working with magical squares. in most cases, they are drawn from kameas that have the same numerical equivalents as the names themselves; the intelligence and the spirit of jupiter/chesod, for example, both equal 136, the theosophical extension of the kamea itself (numbers one

is missing. the aware student will notice that there is no mark distinguishing the opening and the closing of the name.both have a line. it is irrelevant if one opens with a circle or a line, or opens with nothing at all, as long as it is somehow clear that there is a beginning and an ending. i usually indicate closing by an arrow. what is important is consistency. figure 4-r figure 4-s from just the sigil itself, one doesn't know where to begin the spelling of the name, but agrippa gives the student the necessary magical information, because later in the chapter he reveals the correct hebrew spelling of the names and he also gives the kameas in hebrew, so anyone can figure out the correct sigil. by including the hebrew spelling, both of the above problems are solved. i have seen a variety

s and the following chapters, along with numerous examples. to clear up any confusion the student might have about sigils he or she may have seen in numerous golden dawn works, one should know that there is still an additional method for creating sigils, which can be used with any name if translated into hebrew. it is the famous rose cross (see figure 2-c on page 16) which we used for determining the sigil of our h. g. a. sigils can be drawn from the rose and then incorporated into the talisman. this powerful little glyph has tremendous symbolic import for anyone with a rosicrucian or golden dawn background and has been used successfully by many magicians in our century, but as regardie noted, it is not rooted in antiquity. i personally always use the kameas for drawing the sigils of the i

olden dawn (and offshoot) traditions, i most often trace the divine god names pertaining to the sephiroth on the rose. many of those sigils, such as those found in the excellent books on golden dawn rituals written and edited by chic and sandra cicero, use rose sigils, and this is why they are different from those used in this book. the student should not be confused about this.it is obvious that the sigil will change with every magical diagram it is traced upon. but the intelligent student should study and correct the many mistakes in the seals and sigils given in publications which are obviously incorrect.i. e, sigils which are misspelled, done backwards, or other errors. i highly recommend that the student use the rose to discover the sigil of his or her guardian angel spirit and use th

sigil of his or her guardian angel spirit and use this consistently on every talisman. i cannot stress the importance of this enough. remember that the word kamea means bond. the rose can be considered a type of kamea. you should have a very good bond with your guardian angel or higher self, before attempting to bond with these other entities, because they do have their trickster elements. using the sigil and telesmatic images of your angel in your magical workings ensures that you will have guidance and protection. one can also cut a sigil (or geometric figure, such as a pentagram, etc) in the air or ether. when doing so, one always uses the right hand with directed force. make sure there is a definite beginning and ending of the sigil as you are drawing it. any seal or design sympatheti

ne in the air, so the simpler ones are easier for this purpose. more complicated designs can be used in other ways, such as for meditation mandalas, as we will see. when one draws a seal or sigil, one should also see it in the mind's eye. this is the signature of an angelic force, and you are opening the door to let in its energy when you cut sigils. do it with great care. i suggest that you have the sigil of certain powerful divine names, such as ihshvh, or that of your angel, imprinted deeply in your mind's eye as well, to instantly call upon if necessary. these angelic sigils, whether cut in the ether or incorporated into a talisman, can be drawn from the rose cross or the planetary kameas themselves. in his book how to make and use talismans, regardie says that if the student takes tim

rsion which has a different nu-merical value, or produces a different spelling of the name, the correct sigil will look like figure 4-w. the precise way the signature looks changes if the kamea changes (provided it is still a numerically correct kamea, as shown in the variant of the mars kamea used by case. on this kamea, graphiel looks like figure 4-x. it still uses every letter of the name, but the sigil line is different. your own name will also have a different sigil line on every kamea it figure 4-x figure 4-y is drawn. one could be very imaginative with these figures when drawing them, such as turning the entire sigil into a geometric figure and coloring it to use as a flashing color tablet for meditation purposes (see figure 4-y. the complementary colors for mars are red and green

e intelligence of mercury, in any published source. there are golden dawn lessons i have seen that use the same sigil as we do in our lodge, and it is published here. taphthartharath, the spirit of mercury, is correct in nearly all books i have seen, and to the unaware student, this could pose a danger, because one should never use the spirit or daimon without also including figure 4-v figure 4-w the sigil of the intelligence of the planet on the talisman as well. on the physical plane, it would be rather like a person who had a tremendous amount of energy (spirit) without knowing how to direct it (intelligence. such a person may be active but mindless, like a chicken with its head cut off, to use an analogy that i find suits taphthartharath quite well. spirit needs direction, it needs int

harts at the end of this chapter. a sample design incorporating the ideas we have examined so far can be made into a talismanic glyph that looks like figure 5-d. this is a talisman made by someone in my lodge and combines very simply and elegantly the primary ideas of bringing something into manifestation (three) and seeing it through to completion (nine. this is implied as well in the meaning of the sigil lines, which we have already discussed. it has the divine name yah (ih) written in hebrew at the top. this name is also one of the multiples consistent with the kamea: fifteen (all columns add up to fifteen each way, so it is an appropriate correspondence. the sigil of the h. g. a. and the statement of purpose were initialed on the back of this talisman, rather than incorporated into the

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

red to perform the infernal sabbat this will help later on with preparing for task #7 which is mastery over the astral plane as well. task #5 luciferian transference- sigils of mastery and how lucifer represents the self in isolation and beautiful perfection. a minimum three page essay on how the sigils of luciferian transference hold a demonstration in ones personal life. luciferian transference the sigil of calling by michael w. ford 2001 lucifer sigil by shemyaza. the isolate self, independent and awakened from the fall: lucifer is regarded as the bringer of light, knowledge and perception. reason and insight born from experience, this is the essence of the fallen archon. the higher essence of saturn, lucifer is the union of the angelic with the demonic, the daemon eternal. while the wo

the sabbatic path is one of the self being cloaked in darkness and shadow, the initiate within illuminates a light brighter than any star. this is the very essence of lucifer, the promethean fire of independence and willed self perception. this sigil, in it s own unity is the fire of the black flame, the fulgurous flash from which brought the unity of daemon and man to create a divine spirit. 12 the sigil of will, the core attribute of luciferian separation. the will is the key and core of magickal success and self-deification. this is one part of mastery, but essentially the foundation of the great work. the foundations of vampyrism may be found in the exploration of the sigil also. the vampyre is viewed as a being an archetype of the isolate self and the essence of life. blood is the sy

itary magick should be explored through the individual, from whence they become magick themselves, being that change and ones willed desire shall become flesh. one will begin the practical avenues of lesser black magick such as concepts as command to look, wherein ones own design of environments through visuals, music or writing causes willed change according to the individuals wishes. 13 this is the sigil of dream control and astral projection. the witches sabbat is explored in its language of magickal awakening. the dream gateway to the sabbat is the very essence of a gathering of spirits, when the trance by dream is gathered by ones created and ancestral familiars passed from the spirit world to the physical. the sabbat itself is meant to be an encircling or ensorcerling the circle of c

l bring the goddess and god the flesh shall be eternal from my sacred word. i seek now to become as shadow and light, from which i walk between! for each sigil is the very mark of the fallen seraphim, who tasted shadow to unite with light! shall we know this secret glory, visible and esteemed in the glory of those who hold this banner high! so this promethean flame be lit before me! meditate upon the sigil of choice and its meaning. keep a detailed diary and journal. it may be suggested that you will undertake this working in the exploration of the various aspects of lucifer as it has appeared throughout history. the primary focus should be on the bringer of light, the initiator to the highest states of spiritual development and illumination. the islamic lore of azazel known as iblis may b

ilith, she becomes the witch queen herself, and able to work sorcery, attend the sabbat upon the steed kundak through the web of dreams itself. this is the complete witch, whom by dayside and nightside is able to master each by her own will. lilith is thus revealed as babalon, the goddess of death, blood, passion and life itself! let her mysteries be revealed to those through enflamed invocation! the sigil of infernal union, created by levi and used originally in maurice bessey s 1961 encyclopedia of the occult "histoire en 1000 images de la magie, and re-issued in english later on as a pictorial history of magic and the supernatural. this symbol, adopted by anton szandor lavey and the church of satan in 1966, removed the samael and lilith inscriptions and redrew the symbol, titling it the

l union, created by levi and used originally in maurice bessey s 1961 encyclopedia of the occult "histoire en 1000 images de la magie, and re-issued in english later on as a pictorial history of magic and the supernatural. this symbol, adopted by anton szandor lavey and the church of satan in 1966, removed the samael and lilith inscriptions and redrew the symbol, titling it the sigil of baphomet. the sigil of infernal union, as we choose to call it, uses the original names, which surround the goat head. they are, samael and lilith. many have pondered over the 22 reasoning for the hebraic sea dragon and fallen angel, leviathan, which surrounds the pentagram. this shall be addressed in full now. samael is in thelemic or luciferian terms the beast 666, the solar force of creation and life. th

which was contrary to many of the founders of religious christianity. samael is then revealed as asmodeus and lilith the mother of fornication. samael and lilith are the keys of infernal, or daemonic union. it is by the combination of these forces which are the sun and moon respectively that we may emerge from which 23 the familiar and exterior daemon may seek further sexual congress via dreams. the sigil of infernal union is the gateway towards qlippothic awakening, which we may unite the shadow with the light, therefore reaching towards the depths and heights of beauty! leviathan surrounds the averse pentagram in the hebrew letters lvthn. leviathan is indeed the hebraic sea dragon known through many cultures as the male counterpart of tiamat, the ourabouris, tanin iver, the blind dragon

d of wisdom translated also as father of wisdom. it is because of this that the union of samael and lilith, the marriage of opposites, through the dragon leviathan that wisdom grows from knowledge. 24 the ritual of infernal union solitary ritual based on the union of opposites. black robe, candles: black and red. sigil of infernal union may be used upon the altar wall as well as the altar itself. the sigil of the union of the beast 666 and babalon may be used as well. this symbol is based on the classic sigil originally designed by eliphas levi, but redrafted by elda isela ford. this is indeed a saturn/lunar rite, the merging of sexualities within the individual. 25 one should prepare the grand sabbatic circle, robed in black or red and candles should be black and red. a statement of inten

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

the pentacle. set z of zedekiel within the angle which standeth up towards the beginning of the greatest circle: and so proceed towards the right hand. in the middle now of the pentacle, make a cross like a crucifix and write the last of those seven names, levanael thus" the seven names are those of the planets, given earlier. th cross of levanael is shown in figure 15. on the back of the seal i the sigil shown in figure 16. in the golden dawn, the word agla describes the nort and the element of earth. agla is notariqon for "thou ai mighty forever, 0 lord" agla is an angel in its own right and i 17 the rites of exorcism; the vibration of it is used for the exorcising of demons and any negative spirits. its place here, though, should not be associated to earth, but to its powers of exorcis

died by direct observation. a pyramid is formulated from each square from the planetary order, with no two pyramids being identical to each other in color. a typical truncated pyramid, with numbered sides, is shown in figure 52. the sides of each pyramid are colored as follows: 1. this is made up from the color of the planetary section you are working on, from the paths of the king scale, and has the sigil of the planet in the complementary color on it. 2. this is the color of the planet by way of column. 3. this is the color of the planet by way of rank. 4. this is the color of the element the planet is in. the truncated pyramid square, given in figure 53, shows the full pyrami d associations for baligon, the king of the planetary hour of venus. figures 54 through 58 are five examples of

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

s on the green curtain hangs. he raises his lantern on high, lays his staff across the threshold before the curtain and cries) post "light to light and spirit to spirit. in the name that may not be uttered, i dedicate my spirit to the service of the most high (curtain is withdrawn. shekinah stands within the vault. her veil is thrown back, and she holds in both hands the crystal sphere upon which the sigil of the postulant is engraved) sh "i am he; and he is i, and lo, the creator hath placed the crystal sphere within the starry heavens (she gives him the sphere, takes the lantern and places it on the right side of the altar, then turns again and loosens the cord about his brow, saying) sh "let the silver cord be loosed (she lays the cord across the left side of the altar, takes the silver

ABRAMELIN1

rets of the qabalah, their use by a person ignorant hereof might be excessively dangerous through the not only possible but probable perversion of the secret formulas 3 see appendix b. 4 born about 1250. introduction xi therein contained. any advanced student of occultism who is conversant with mediaeval works on magic, whether ms. or printed, knows the enormous and incredible number of errors in the sigils, pentacles, and hebrew or chaldee names, which have arisen from ignorant transcription and reproduction; this being carried to such an extent that in some cases the use of the distorted formulas given would actually have the effect of producing the very opposite result to that expected from them (i have commented at length on this subject in my notes to the key of solomon, published by

ADDTLS

firmed in the beginning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness. now thou shalt observe that in the book of the concourse of the forces, a sign is annexed unto each of the four tablets of the elements. that is, unto the tablet of a, a symbol of a t having four y s above it. the sigils of the angelic tablets diagram u unto the tablet of c a cross potent, having two letters b.b. a figure 4 and a figure 6 in the angles thereof. unto the tablet of b, a simple cross potent without additions. unto the d tablet there is a circle having twelve rays. these be the sacred seals or characters alluded to in the preceding quotation. thou shalt know that these four seals be taken f

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

sigils, and signs. his direction 277 is widdershins. he thus makes three curves, each covering three-fourths of the circle. he should give the sign of the enterer on passing the kiblah, or direction of boleskine. this picks up the force naturally radiating from that point< and projects it in the direction of the path of the magician. the sigils are those given in the equinox vol. i, no. 7, plate x outside the square; the signs those shewn in vol. i, no. 2, plate "the signs of the grades. in these invocations he should expand his girth and his stature to the utmost<alpha-tau-rho-alpha-chiomicron- phi-rho-epsilon-nu-omicron-beta-omicron-omicron-kappa-omicron-si

ALEISTER CROWLEY MEDITATION

oria, based on a renaissance copy of vitruvius' 1st century "de architectura" as interpreted by cesariano in 1521, minus fludd's rope, clouds and winged fawn+hourglass, with the caption beneath "design suitable for top of altar, and below that a geometrical figure of the planets and stars from "the cannon" fig. 3, p. 30, chap. ii. with the under caption "the holy oblation" 62 of the elements, and the sigils of the holy elemental kings, as shown in the equinox, no. vii; for these are syntheses of the forces of nature. yet these are rather special than general symbols, and this book purports to treat only of the grand principles of working. 63 diagram on this page: inside a dashed equilateral triangle are a scourge, chain, dagger and a wide, low perfume bottle shaped like a woman's breast wi

ALEISTER CROWLEY EQ I 1

ts. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubic stone with the devil set thereon; hath a lamb's virginal throat; hath the body of a stoat; hath the buttocks of a goat; hath the sanguine face and rod of a goddess and a god! spell by spell and pace by pace! mystic flashes swing and trace velvet soft the sigils stepped by the silver-starred adept. back and front, and to and fro, soul and body sway and flow in vertiginous caresses to imponderable recesses, 40 till at last the spell is woven, and the faery veil is cloven that was sequence, space, and stress of the soul-sick consciousness "give thy body to the beasts! give thy spirit to the priests! break in twain the hazel rod on the virgin lips

ALEISTER CROWLEY EQ I 5

ns of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cop embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions" george raffalovich's new works

ALEISTER CROWLEY EQUINOX EQ I 3 2

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 taphthartharath, i conjure thee! come! accept of us these magical sacrifices, prepared to give thee body and form. herein are blended the magical elements of thy body, the symbols of thy mighty being. for the sweet scent of the

before we can proceed further, it is necessary that thou do assume a shape and form more distinctly material and visible. therefore, in order that thou mayest appear more fully visible, and in order that thou mayest know that we are possessed of the means, rites, powers and privileges of binding and compelling thee unto obedience, do we rehearse before thee yet again the mighty words; the names, the sigils, and the powers of the conjurations of fearful efficacy: and learn that if thou wert under any bond or spell, or in distant lands or elsehow employed, yet nothing should enable thee to resist the power of our terrible conjuration; for if thou art disobedient and unwilling to come, we shall curse and imprecate thee most horribly by the fearful names of god the vast one; and we shall tear

ALEISTER CROWLEY EQUINOX EQ I 4

ns of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cop embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions "crown 8vo, scarlet buckram, pp

ALEISTER CROWLEY EQUINOX EQ I 6 2

ns of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cap embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions" george raffalovich's new works

ALEXANDRIAN BOOK OF SHADOWS OCCULT

the goddess, next i present the pantacle. this is for the purpose of calling up appropriate spirits, next i present the scourge. this is the sign of power and domination. it is also used to cause purification and enlightenment. for it is written 'to learn you must suffer and be purified' art thou willing to suffer to learn, c: i am, h: next and lastly i present the cords. they are of use to bind the sigils of the art; also the material basis; also they are necessary in the oath, i now salute thee in the name of aradia, newly made priest[ess] and witch [kiss, h and p now face the new initiate and deliver the charge. the initiate may consecrate his athame here; he must consecrate it before using it. cakes and wine the initiate is now presented to each quarter in turn by the hierophant, sayi

BOOK T

e radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the prie

BOOK OF BLACK SERPENT

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

DION FORTUNE MYSTICAL QABALA

i, and is a key to the interpretation of the nature forces. on its petals are marked the thirty-two signs of the natural forces; these correspond to the twenty-two letters of the hebrew alphabet and the ten holy sephi roth; these in their turn are assigned to the thirty-two paths of the tree of life, and this is the key to the understanding of the rosa mundi. the curious scribbles that are called the sigils of the elementary spirits are made by drawing lines from one to another of the letters of their names on the rose. 91. in the light of this exp]anation we are at no loss to understand the value of the claims of those organisations which sport a floral emblem as their symbol. they are on a par with those of the gentleman who demanded of his haberdasher a public school tie with a bit of r

DONALDTYSON CORONZON

s corresponding to the 22 hebrew letters, the 22 tarot trumps, and the 22 channels on the tree of the sephiroth. it was presented by crowley as part of his liber ccxxxi, and published in the equinox, volume 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed: the abyss is the void between force and form and the place where the transmutation takes place is the 'hidden' sephirah daath--meaning knowledge. the mysteries of daath are profound and were little touched upon i

DONALDTYSON ELEMENT

es and motives. it is easy to love an undine, or feel fondness for a gnome, but difficult to interact with a sylph. salamanders are best left uncalled. on those occasions when you wish to cause destruction to a specific place or person, a salamander may be sent, but there is always the danger of backlash. salamanders do not like being told what to do, and must be compelled with words of power and the sigils of superior spirits. they resent this control. i should emphasize this point: salamanders are dangerous! leave them alone, and they will leave you alone. return hethome resources demons bios fiction tyson the truth about the evil eye (magic charm in the shape of a hand gesture to ward off the evil eye) the evil eye does exist. your eighty-five year old sicilian grandmother was right aft

DONALDTYSON SIGIL

ional 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 this ancient and honorable art believe that merely by gazing overlong at demonic sigils, the demons themselves will be attracted, and will cause trouble or bad luck in the life of the person who disturbs them. there may

ence by repeatedly striking the seal with his sword. many of those who practice this ancient and honorable art believe that merely by gazing overlong at demonic sigils, the demons themselves will be attracted, and will cause trouble or bad luck in the life of the person who disturbs them. there may be some truth in this folklore. i found that during the period when i was devoting intense study to the sigils of the goetia, i began to see them in my dreams and was subject to nightmares in which the sigils themselves writhed and twisted as though alive. this was disturbing enough to cause me to suspend my research, at that time. return h, home resources demons bios fiction tyson the truth about ufos (ufos seen over nuremberg on april 14th, 1561) the term ufo is an acronym for "unidentified fl

FRATER ELIJAH ANGELS OF CHAOS

ks open, gnosis ensues. collapse- note: a sigil should manifest during the trance. this is ones own chaos 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. t

iii 75- 76= 1 there are only 79 verse to chapter ii 79- 76= 3 there are 66 versus to chapter i 66- 76= 10 from chpt i--iii (liber al) we get the number arrangement 1031) the parenthesis can be considered in absolute value, so the order of the terms under the operation does not matter. today is 11/20/98. running under the influence of ma-huang. a connection! a communication (implied) from my hga. the sigils themselves were precluded by some automatic drawings in the shapes of a phoenix, coatyl, firesnakes moving forward([1. the explosion of the bird (it's death and it's life for [2. the serpent with it's tail coiled up([3. the formula of liber al vs. iii:76 is in the pursuit of ones hga. grant uses the word ipsos as it's word. i need to find this beings name. as of now it seems like a dark

. tiyet: to purify my dreams& submind, and give me the gift of her silence. set: as the dark sun, to show me the majesty and power of self. lucifer-christ (as luciferouschristos) to bring love& unity. the triple goddess of the moon and dyonysis and others (see appendix vii for commentaries on god-forms) all along (months) i have been offering prayers to my "guardian angel" to meet (myself of god. the sigils were received after each ritual of the rog. each rite was performed as instructed by a (this was written of previously, but i did not know it's name. the first two rituals were formalized, but the third was done (astral invocations) on my birthday night with dance astrally. ketamine was used throughout. mdma (babalons sacrament) with ketamine (old ones sacrament) tonight. i offered pray

elated infections. to the end of this i used mathematical laws for binding chains of these programs numerically. these demons are enclosed in my personal grimoire entitle, the demonology of elijah aka the rite of suffering. v the binding of the will- the binding of the mind included the complete demonic bindings and oaths of the infernal princes dictated under the traditional abramelin operation. the sigils of this section were given by the princes of hell themselves in recognition of divine right. vi the binding unto babalon- there was more than one facet to this binding. one of these facets took place at a party attended in austin texas (see journal exert *b1. the second aspect took place at a rave in seattle wa (see journal exert *b2. in both circumstances the events transpiring were of

FRATER U D PRACTICAL SIGIL MAGIC

have developed your own personal artistic gsigil style. h a. o. spare, who practiced this technique throughout all of his life, had an advantage over the average sigil drawer because he was a highly talented and acknowledged artist who could develop very beautiful and attractive sigils. but artistic talent is no criterion for the success of sigil magic! the most important point is that you create the sigils for yourself. our glyphs may even look a bit gugly, h gprimitive, h grough-hewn h or ghandmade, h and sometimes this may even be an added bonus. because of their gunrefined h image, they will appear to our unconscious (which will have to struggle with them) much more gmagical h or maybe just gless ordinary. h in other words, a so-called gugly h sigil differs a lot from our standardized

is the a? if we want to keep the basic form of this sigil as it is, we will have to gcheat h a bit: figure 11 further exploration of the word method/ 27 now, it may be argued that nearly any letter could be rediscovered in nearly any glyph with this method, if you only had enough cheek and a vivid imagination. to some extent, this is certainly true, but the main point is that you are constructing the sigils so that all other possibilities become irrelevant. the process of sigil construction itself is more important than its graphic result! of course, we do need the finished sigil, i.e, the graphic end result, for otherwise we could not charge or activate it. but it would be of no use to you at all if you had not constructed it alone, without any outside help (we will discuss some exception

he most effective of magical trances. debauchees with glittering eyes may, however, be warned that this branch of sexual magic has little or nothing to do with sexual gfun. h in the past, when it was still trendy to work with gsacrifice c altar of transcendence, h etc obviously, this has a lot to do with tantric and taoist ideas, which state that the male should sex the magical trance/ activating the sigils/ 31 accord m after sexual intercourse (in hetero the first chapter it was mentioned that sigils should be internalized spasmodically. this can be done in several ways. our goal is always the same: to form an altered ing to these doctrines, loss of semen means loss of power (and, by extrapolation, longevity. this approach which has for various reasons never become particularly popular in

be tense but at the same time loose. a split second is quite enough as long as it very intense. this may sound a bit difficult at first but with a little practice you will know precisely what is right for you. now you may continue by twitching the muscles of your upper anus, following with your chest, hands and arms up to your scalp (which may be a purely subjective the magical trance/ activating the sigils/ 35 experienced it once you will know ow to do it properly. with a little practice, the whole proced your organism is only as human as you are, but with a little bit of effort you will eaning of the word: lightn r first a tion, it is advisable to let feeling, but having h ure should not last longer than about half a second. so, your entire body is racked by a short spasm, and at the cli

l this roll with pure beeswax or sew it into a piece of silk, linen or leather, etc. if you want to wear the amulet or talisman, it is advisable to make it into a necklace or tie it to a thong. having served its purpose, the magical tool has to be burned, buried or thrown in water. before doing so, you can discharge it under running water with a suitable suggestion. the magical trance/ activating the sigils/ 39 rmed without uch complicated and time-consuming considerations, as imes. this will keep you on the ball, ready for action and versatile. is usually those gmagi to do without his/her talisman, for example, after having been robbed of as pointed out in the beginning, the advantage of spare fs sigil magic is that it has no need for complicated rituals. neither do you need to engage in

etc. while sigils might show up again in your consciousness sometimes, this is quite harmless i have never observed sigils developing a totally independent existence, going off on their own, etc, like amulets, magical daggers, and the like are sometimes wont to do. now, what about controlling your own success? basically, the same rules are applicable here as in more the magical trance/ activating the sigils/ 41 moment you realize your s sman spare could bring forth a cloudburst within inutes with the aid of sigils. he also succeeded, using is method, in evoking demons at a flinch. nevertheless, would be presumptuous to ascribe this to sigil magic nd its techniques alone. certainly, the magician fs ersonal talent, the power of his/her own magis, the inner onsistency of his/her magical unive

self; and c) it must furnish you with financial advantages. we want to utilize the symbols of earth and saturn. see figure 18. we may also want to create a spirit from the sphere of venus for erotic purposes. to this end, we might use the symbols in figure 19. a 48/ practical sigil magic the pictorial method/ 49 figure 18 figure 19 50/ practical sigil magic combined, these symbols may form one of the sigils in figure 20. figure 20 the following sy be used to form a sigil for achieving mystical insight into infinity: mbols may the pictorial method/ 51 see figure 21 for completed sigils: 52/ practical sigil magic ebrew letters, tattwa ymbols, or any geometrical symbols you prefer (there are very few glyphs which have not been attributed with some meaning) but as pointed out before, you shoul

at this technique contradicts the basis of spare fs system because it does not work with individual sigils. however, this is only partly correct. the individual elements making up such a sigil may consist of established symbols, but the end result is definitely individual because of the selection of the basic symbols and the simplification/stylization and decoration, which is executed here again. the sigils from our last examples could be enlarged in the manner of figure 22. let us not forget that alienation is a significant element of sigil construction. now that we have covered the important aspects of the pictorial method, let us take a look at the mantrical spell method. of course, you may also use h s the pictorial method/ 53 chapter 5 the mantrical spell method the mantrical spell me

ian (dependent on mperament. its possibilities are not exhausted in the lightest by this. in general, it can be said that the lphabet of desire should not so much serve concrete e its structure in images. since the alphabet of ost likely consist of philosophical terms like gtruth, h gcognition, h gkarma, h etc, with which th iliar because of their abstract quality, a repeated or multiple usage of the sigils of the alphabet will, as experience has shown, assure success more surely than when used with the more uncomplicated sigils discussed before. spare himself has made a point in his book of pleasure (p. 50, comment 3) ethods of constructing sigils psyche. unfort s any further. in practice, you will see that this is certainly the case in that different methods of constructing and charging

ence. let us assume that eventually you obtain the results of figure 25. 80/ practical sigil magic figure 25 the alphabet of desire/ 81 you probably have noticed that these examples bear a certain resemblance to signatures and glyphs known from medieval books of spells. perhaps, then as today, people were fond of employing the technique of automatic writing for their construction. you should keep the sigils obtained by this method in a special gdictionary h for later use. 2nd example suppose that some time later you wish to get a proper job (perhaps for the time after your examination, which you have, of course, passed. however, you don ft want to specify the precise type and location (company, department, etc) of your job in order to retain a certain element of choice. thus you may formul

own desire mentation. remember, who dares, wins. chapter 8 but how does it work? you may have noticed that in previous explanations i frequently referred to the gunconscious h into which sigils are gimplanted, h after which they start working like good fairies. the unconscious makes sure that sigils gwill flesh h (to use spare fs own term. regarding this gincarnation, h we must never forget that the sigils themselves play nothing but a secondary part in the overall process of magic. spare even goes so far as to state that each evolutionary step has been an unconscious, literally gcorporeal h act of will thus, for example, animals only started to develop wings when their desire to fly had become gorganic h this may seem a weird proposition, but basically it is nothing but a rephrasing of t

end of a planetary sigil, namely to sta t with a curlicue and to end with a stroke, has not been followed throughout. this may be due to agrippa fs intention of preventing any possible abuse. by marking the beginning and the end of such a sigil we have all the directional information necessary to draw it in evocation (with the exception of the composed sigils. i have deliberately not gcorrected h the sigils because i wanted to present the traditional form without any changes of my own. furthermore, these corrections might confuse those readers unfamiliar with the subject if they suddenly come across different versions of one and the same sigil in other traditional books. for practice, however, i advise you to redraw the sigils and correct them where necessary. th a r constructing sigils wi

GILBERT THE SORCERER AND HIS APPRENTICE

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

GOETIA LUCIFERIAN

oire scribed in the blood of the moon. satan, adversarial djinn who dwells in the sun, crowned in the emerald which reflects the noble flame, who resides in the heart of midnight, shadowed and ashen beneath the waters of the moon i charge thee with protecting of this book the mind of the serpent shall open the gates within. by beast we go forth 76 77 the goetia was illustrated by- elda isela ford the sigils given are the manuscript sigils by the assumed original author of the manuscript. they are reproduced here for a return to the source. the redesigned sigils with the circle around the spirit was designed for the aleister crowley and samuel liddell macgregor mathers edition, boleskine, 1904 london, equinox febuary 1976 and the illustrated second edition, weiser, usa 1995. we pay respects

GOLDEN DAWN RITUALS VENUSZAM16

the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel haniel who rules over the divine realm netzach, that he may command to my assistance the ch

GOLDEN DAWN RITUALS ZAM11

the temple. step 26 close the vortex. step 27 perform the l.b.r.p. 11 step 28 perform the b.r.tespiritual initiation of the body of light 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 step 1 arrange the temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the sigils in the air as they are vibrated) say "supernal splendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aima elohim. look down upon me in this ceremony which i perform not in my honor, but in thy honor, for your kind and generous assistance in aiding me in my understanding of my t

GOLDEN DAWN RITUALS ZAM14

adept "in yehashuah morimer" chief adept "per spiritum sanctum reviviscimus (the bell rings twenty-one timederequiem 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 step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the east and perform the invoking ritual of the supernals by the hexagram while holding your lotus wand by the white band. trace the sigils in the air as they are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed through the veil. grant thine aid unto

GOLDEN DAWN RITUALS ZAM16

the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel layqdx who rules

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

lowest, tex. mastering tex will give you the lawful right to proceed into rh. mastering mt will allow you to enter bag, and so on. each aethyr serves as an iinitiatory preparation for those aethyrs above it. let's assume that you have mastered tex and rii, and 201 that you are now ready for bag. with your magical sword raised before you, you should make the appropriate call. next you should trace the sigils of the three governors and vibrate their names: tabni p tah-ben-eetz-peh foklsni foh-kel-ess-nee oxlopar ontz-loh-par now assume your body of light and enter bag. focus your mind on the known signposts. if this operation is successful,you should immediately sense the heavy guilt-ridden atmosphere of this aethyr. the sense of your own guilt and unworthiness will almostoverwhelm you and y

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

a, satanic education would emphasize what was once considered well-rounded literacy. a broad knowledge and application of art, architecture, geography, literature, music, world history, cinema, languages, mathematics, theatre, sciences, etc, is vastly more important to a satanic priest than lessons in multicultural sensitivity. or, for that matter, memorizing the lesser key of solomon and tracing the sigils from avon books necronomicon. a classical curriculum might revive in us some of the magical powers of discernment and discrimination most of us have lost. don t tolerate pretentiousness. when a woman brags that she s getting a degree in women s studies, you can smile sweetly and say (as one of our priestesses did recently, oh great you mean like cooking and cleaning and balancing a budg

LIBER LXXVIII

e radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double letters; and between it and th

LIBER SAMEKH

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 passing the kiblah, or direction of boleskine.19 this picks up the force naturally radiating from that point* and projects it in the direction of the path of the magician. the sigils are those given in the equinox i (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

cairo. incidentally the name of the victorious city can be fudged to 418 in hebrew just as easily as that of crowley fs country house. 20 plate x in equinox i (7) was an illustration to ga brief abstract of the symbolic representation of the universe h( gliber lxxxiv vel chanokh h) showing various sigils received during the dee-kelly workings; the four characters outside the square are said to be the sigils of the four gangel overseers h, referred to in liber 84 (possibly following a golden dawn tradition) as gsupreme elemental kings. h in the yorke goetia, the names and sigils appear at the head of each elemental section. the names are as follows: air (ar thiao &c) tahoeloj; fire (arogogorobrao &c) ohooohaatan; water (roubriao mariodam &c: thahebyobeeatan; earth (ma barraio &c: thahaaotah

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

in french, exquisitely written in printing letters, and the pentacles are carefully drawn in colored inks. though containing similar matter to the others, the arrangement is utterly different; being all in one book, and not even divided into chapters. the antiquity of the planetary sigils is shown by the fact that, among the gnostic talismans in the british museum, there is a ring of copper with the sigils of venus, which are exactly the same as those given by the mediaeval writers on magic. where psalms are referred to i have in all instances given the english and not the hebrew numbering of them. in some places i have substituted the word azoth for alpha and omega, e.g, on the blade of the knife with the black hilt, figure 62. i may remark that the magical sword may, in many cases, be u

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

to mars, iron; to the sun, gold; to venus, copper; to mercury, mercury and mixtures of metals, and to luna, silver. in a manuscript codex by dr. rudd, which is in the british museum, hebrew names of these 72 spirits are given; but it appears to me that many are manifestly incorrect in orthography. the codex in question, though beautifully written, also contains many other errors, particularly in the sigils. such as they are, these names in the hebrew of dr. rudd are here shown (see figures 81 to 152 inclusive) the magical circle. this is the form of the magical circle of king solomon, the which he made that he might preserve himself therein from the malice of these evil spirits (see frontispiece, figure 153) this magical circle is to be made 9 feet across, and the divine names are to be w

MICHAEL FORD BOOK OF CAIN

i could not turn back. my being was tested, and i could not fail save the scorpions sting which would force me to eternal dreamless sleep the very curse of the profane! it was one night after many days of not finding the caves of which i sought, not seeing a soul or any living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flame. this dragon looked unto me and a great shadow emerged from its very flesh this shadow, black as pitch arose and took the form of a bearded king, saying in a comely voice- my son, what do you ask of me? my father, i grow weary, little food and water

MICHAEL FORD WITCHMOON

f water and of the pure blood, my life is within the current. lord of witches, baphomet, black horned one, lend us thy grail of the dragon s venom ,illuminated with the fire of hecate s torch. give us the wisdom and power. so mote it be! watcher, who art not of our sight, but hidden and reversed. whose revolving forms are disembodied desires of my life: thus is each shape enfleshed with life from the sigils which grant your traffic upon this earth, we evoke thee! thou horsemen, guides of the earth, lilith and samael, grant us fire, grant us air. under your signs we gather at this magickal equinox. in this moment, we forget all ills, and the dead shall rise before us. all pleasure and its great audience shall gather under the horned lord. so mote it be! thus let us be known: our blood pumps

ke filled chamber. the red candles flickered at every movement i made, the atmosphere congealed, pulsating through with each heavy breath which i drew lustfully into my body. my heart beat began to slow, my sight was perfect- clear and defined- much more than normal. my normal eyesight is 20/20, but this was an enhanced sight of heightened senses, of passion and clear predatory instincts. tracing the sigils in the air i found myself struggling to restrain myself from howling fiercely within the closed chamber. i then undertook by control of will to slow my heart rate and focus well upon the demon sigil of marchosias. i was seeking a kind of knowledge, of myself and this spirit. each goetic demon elemental serves well in granting knowledge and insight unto the sorcerer who would know him/he

MICHAEL W FORD NOX UMBRA

stroads and the dead. it is noctulia -hecate (named also lilith) whom we sing hymns of the night unto. the ritual of lycanthropy is a two part process. the first involves the making of a belt of symbolic wolf skin, and possibly obtaining a wolf, dog or coyote skull (if you had a loyal familiar as a dog which had passed, this is perhaps a wonderful way to honor it) the altar should be decorated in the sigils of the beast, the sign of hecate. the evocation dagger should also be upon the altar, with the coyote or dog skull in the center. the individual seeking the darkness of the werewolf must create his or her own wolf belt. this is symbolic of the belt given to the initiate by the devil, and is made of wolf skin. in modern times, wolves are a precious and beautiful animal, which should be r

ent wolf belt may be made from leather, with sigils scribed into it which hold the sigillic wisdom of the beast. if one if fortunate enough, a belt buckle with the image of the devil may prove stimulating to the imagination. stain your belt black as night, perfume it with the oils of saturn, hecate and the moon. a mask may be made and consecrated for this process of transformation, inscribed with the sigils of the beast. noctulia- hecate stands before those who work in the shadow of the devil, opposition which creates change. my own work began with a belt made of leather, i had inscribed pertinent parts of the sigillic alphabet, along with rubbing the oils of saturn, luna and hecate within it. the belt buckle was the head of the devil, as iblis the opposer. part one the first night, bath y

turn, luna and hecate within it. the belt buckle was the head of the devil, as iblis the opposer. part one the first night, bath yourself and then anoint your body with the perfumes of hecate and saturn, cover yourself in black and hold forth a hooded robe sacred for this operation. as you enter the circle, which may be under the dark moon (new moon, behold the skull which has been inscribed with the sigils of belial and marchosias, you're your temple area with an x, representing the crossroads. unto those who come to the crossroads (known also as the ghostroads) are inbetween the sun and the moon, from the living and the dead. face the altar "sekah, sekah, zrazza umpesha "by the hidden light known under the black sun, by the prayers whispered in silence unto the blood dripping moon i summ

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

c traits (the upper which falls from the sun) to the demonic (which descends but then reaches towards the light again. it is a process of coming into being as the adversary, horned and crowned in the midnight sun, thus emerging shaitan of midnight.[4] the 17th and 18th section of the poem displays the alphabet of desire which presents the language of making and the subconscious spells made flesh. the sigils are aligned within two trapezoids crowned by cain the adversary and the apep demon of chaos, surrounded by sigillic formulas of antinomian self-deification; the making of the luciferian mind through solitude and isolation. this is a process of developing the self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow withou

PHOSPHORUS

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 to the self. baphomet and the basics of sex magick will be sought to be understood. 6. luciferian transference sigils of mastery and how lucifer represents the self in isolation and beautiful perfection. a minimum three page essay on how the sigils of luciferian transference hold a demonstration in ones personal life. 7. creation of ones own alphabet of desire, photocopied and sent to succubus publishing. an example of a successful occurrence with the alphabet. examples of how this alphabet works for the individual. see the book of pleasure by austin osman spare. 8. the initiate will seek a mastery over the astral plane partially

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

editor for two nasa contractors during the apollo missions, a typesetter, a free-lance writer and a practicing astrologer. he has never been to a writers'workshop, owns no cats, and is entirely ignorant of the martial arts. godwin believes in maintaining the open-minded, balanced attitude advocated by the middle path of cabalism. donald tyson of halifax, nova scotia, was born in 1954. his work on the sigils drawn from the planetary kameas (magic squares) has been incorporated into this printing of the golden dawn and is presented in depth in an appendix to his annotated version of the three books of occult philosophy of heinrich cornelius agrippa, forthcoming from llewellyn. tyson is the author of many books and articles on such subjects as the philosophy of magic (the new magus, the histo

us. concentrate upon your tiphareth, the centre about the heart, and draw down into it the white rays from above. formulate the letters in white light in your heart. inspire deeply, and then pronounce the letters of the name, vibrating each through your whole system- as if setting into vibration the air before you, and as if that vibration spread out into space. the whiteness should be brilliant. the sigils are drawn from the lettering of the rose upon the cross (see pg. 56, vol. 111) and these are in tiphareth, which corresponds to the heart. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. example: the vibration of adonai ha-aretz. perform the banishing ceremony of the pentagram in the four quart

s referred to the eighth sephirah hod. now taphthartharath is composed of seven letters, tau 400, peh 80, tau 400, resh 200, tau 400, resh 200, and tau 400. this will reduce by aiq beker to 40,8,40, 20,40,20,40. a continuous line will be traced beginning with a circle in the square of 40, and moving to each of the numbers quoted. all the other sigils follow this same rule. there are also appended the sigils and attributions of the olympic planetary spirits. nothing was known in the order about them, and they too were extirpated from the papers. more information may be found in the hcptameron of pietro de abano. these sigils should be used for skrying as a means of acquiring knowledge as to their nature, using the appropriate planetary divine names. kamea of saturn seal of the planet spirit

d therefore not be used in any operation of a beneficial kind. the tradition however implies usually by an evil force, such as the spirits of the planets, a blind force, which contrary to popular notion <88> can be used to good and beneficial ends when employed under the presidency of their immediate superiors, the good intelligences. thus to make use of, when it is absolutely necessary to do so, the sigils of the spirits, the seals and names of the intelligences should be inscribed on the same talisman as well. in addition to the seals, sigils and emblems, it is customary to inscribe on talismans and pentacles the appropriate lineal figures. in the formation of a magical talisman or pentacle, consider first of all under what planet, sign, or element the matter falls. the next step is to c

ical or root-force. the four aces are said to be placed on the north pole of the universe, wherein they revolve, governing its revolution, and ruling as the connecting link between yetsirah and the material plane of universe. i. the roof of the powers of fire. ace of wands a white radiating angelic hand issuing from clouds and grasping a heavy club which has three branches in the colours and with the sigils of the book' t scales. the right and left hand branches end respectively in three flames and the centre one in four flames, thus yielding ten the number of the sephiroth. two and twenty leaping flames or yods surround it, answering to the paths of these. three fall below the right branch for aleph, mem and shin. seven above the central branch for the double letters. and between it and t

ed in the beginning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness" now thou shalt observe that in the book of the concourse of the forces, a sign is annexed unto each of the four tablets of the elements. that is, unto the tablet of air, a svmbol of a t havine; four yods above it. the sigils of the angelic tablets unto the tablet of water a cross potent, having two letters b. b. a figure 4 and a figure 6 in the angles thereof. unto the tablet of earth, a simple cross potent without additions. unto the fire tablet there is a circle having twelve rays. these <308> be the sacred seals or characters alluded to in the preceding quotation. thou shalt know that these four seals be

st until after the demise of the g.d. the g.d. has been a fountain head of inspiration for the new pagans. one beautiful example of use of g.d. technology in a new and creative manner is a variant on the lotus wand seen at an east coast festival. that pagan had formed a staff topped by a crystal ball. the shaft was painted in the traditional rainbow attributed by the golden dawn to the zodiac and the sigils of the signs were painted in their flashing colors. there is at least one group that, bein unable to decide u on a pantheon from any specific culture, chose to use the d sys.tem of nocftianat o found their tradition upon. the g.d. practice was chosen over the others as being clearer, more easily worked and more highly developed. another line of development in the modem craft is called t

RUBY TABLET OF SET

o the fact that in australia the hottest part of the day is when the sun is in the north. at her altar was a red candle and a statue of a cat. on each of the other altars were placed a candle, a mirror or bowl of water for sight, a drum for sound, incense for smell, oil or something of fur for touch, wine and grail or red meat for taste. in the centre of the temple was a cauldron in which to burn the sigils. i put on leopard skin tights, painted my eyes so that they were cat-like, and threw on a bone necklace of sculls. invocation of sekhmet [invoke sekhmet and light the cauldron] come mighty one, sekhmet, maned and glorious mistress of set. i love you; i adore you, huntress of the plains. i follow you into the desolate lands. prowler of humanity, i seek to gaze into your eyes; reflected i

; abandon that which turns away from you; strengthen that which increases of you, and destroy that which knows not of you. come forth and answer to your names by manifesting my desires! oh hear the names [here recite the names of the governors of the aethyr] taongla gemnimb advorpt dozinal [summon the elements [to the south] bitom [to the east] exarp [to the north] nanta [to the west] hcoma [draw the sigils of the governors of the aethyr you are working with [recite the nineteenth part of the word of set in enochian [recite the nineteenth part of the word of set in english [attend to the vision of the aethyr [when finished, burn the sigils of the governors. then] xeper and remanifest! reyn til runa! hail set [extinguish the black flame/close the gate [ring the bell] so it is done. into the

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

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 the circle with you, kneel and kiss it. if you have none of those things, simply go down to one knee before your implements. at this point you will begin the consecration of the area by carrying, in the proper manner, the implements, one at a time, around the circle, and to a certain sigil. the sigils will be called by the number that is closest to them on the chart above. you begin by taking the cord, and walking directly to the eastern edge of the circle, holding the cord out in front of you. then, you go counterclockwise all the way around the circle, from east back to east, and then you continue on counterclockwise, stopping when you reach sigil 1. when you reach sigil 1, you slo

TELESMATIC FIGURES

rous. concentrate then upon your trapt, the centre about the heart, and draw down into it the white rays from above. formulate the letters in white light in your heart. inspire deeply, and then pronounce the letters of the name, vibrating each through your whole system as if setting into vibration the a before you, and as if that vibration spread out into space. the whiteness should be brilliant. the sigils are drawn from the lettering of the rose upon the cross, and these are in trapt, which corresponds to the heart. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. 6 example: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the

THE SIGIL OF ADVERSARY

familiars of seba into a form of organization. the first sigil of set-an, being of kolchoi tontonon, a name considered secret of set. by the first shall the ladder of darkness led up towards the light. this sigil represents the continuation of life in a cycle of rebirth and manifestation, the mind strengthened and free. invocation of set-an the adversary (at noon or midnight) before working with the sigils- i conjure thee, bringer of storms and chaos! i summon thee, isolator and winter bringer! lord of deserts and barren places of devils mighty typhon arise to encircle me i speak the words of seth which manifest my possibilities! i shall become! abraoth, athorebalo, kolchoi tontonon, beteshu, sekhem-hra, becobe star in the west a critical essay upon the works of aleister crowley by j.f.c

TYSON DONALD NEW MILLENNIUM MAGIC

he opposite point of the moon. the power of the sun was invoked while at the same time the power of the moon (polar oppo- site of the sun) was suppressed. the principle is the same when using the invoking and banishing sigils of the overt and occult banners. overt lnvoking overt banishing overt lnvoking overt banishing occult lnvoking occult banishing occult lnvoking occult banishing when drawing the sigils of the banners upon the air during rituals with the right index finger or the wand, the motion by which they are traced is enough to establish their identity. however, when inscribing the tetragram sigils on talismans or other objects, it is necessary to indicate the point of beginning with a small cross, and the point of ending with a small arrow, in order to show the motion that forms

s enough to establish their identity. however, when inscribing the tetragram sigils on talismans or other objects, it is necessary to indicate the point of beginning with a small cross, and the point of ending with a small arrow, in order to show the motion that forms and distinguishes them. the magus will find that it makes an excellent meditation exercise upon tetra- grammaton to mentally trace the sigils of the twelve overt banners on the tetra- gram in succession, at the same time linking them with their corresponding sign of the zodiac by means of their initial letters (elements) and shapes (motions. once understood, the tetragram makes it impossible to forget the correct order of the banners, which can be recalled easily without the need for memorization merely by understanding their

neck. it is the size of the center part of the palm and may be inscribed on metal or painted on wood. it rests over the heart of the magus, his or her natural body center. in times of great distress the magus will use the lamen to command unruly spirits, as a weapon of last resort. the lamen is more personal to the magus than even the wand. it is constructed out of his or her magical name even as the sigils are based on the magical names of the spirits. since it is so much a part of the magus, he or she must never allow the lamen to be seen or touched by another human being. the magus is extremely vulnera- ble to its misuse through the personal magical name written on it. the ring is the natural balance to the wand. it corresponds to the cup in the set of elemental weapons. it releases cre

be linked to a specific set of ideas before it can be completely understood. if sigils are letters, the symbols are numbers; if sigils are melodies, the symbols are rhythms. an uneducated man or woman shipwrecked on an island could look at the universal symbols of magic and draw an intuitive meaning from them, although this meaning would be below the level of verbalization. if that person studied the sigils, on the other hand, he or she would reap only confusion. sigils appear arbi- trary except to the individual who inwardly relates them to a specific mind-state. many traditional sigils are based on formal and abstract systems that have little vital meaning to the subconscious. they are technical patterns that fit admirably into an intellectual classification, but are dry and unresponsive

ill see the spirit that bears the same common name in a different way, and his or her esoteric name for that spirit will differ from that of the magus. the spirits will be separate, yet bound together by their traditional name and characteristics. remember the answer given to jesus by the possessing demon "my name is legion; for we are many (mark 59. however the magus finally chooses to arrive at the sigils of his or her personal system of magic, they should be formed after a single style so that they harmonize with each other, even though each sigil is totally unique. this will involve limiting the materials, instruments, and colors with which the sigils are made. in unity is strength--confusion yields only weakness. an excellent material for sigils is wax. it is pure and inert magically

frivolous they rep- resent the middle temple of the magus and form a vital connecting link between the mundane world and the light. they are invaluable tools in magical working. one of the most important techniques of magic is creative visualization. it is used to give form to the middle temple where ritual magic is actually worked. through visualization, telesmatic images may be constructed and the sigils and symbols of the art conceptualized. visualization is also necessary during ritual in order to dramatically enact in the mind the fulfillment of the ritual purpose. visualization requires considerable practice before the technique is learned, but once learned it can be used effortlessly to lend form and animation to the raw potencies of the unconscious mind. at first attempts to visua

TYSON DONALD THE POWER OF THE WORD

fixed. this important change is necessitated by the inherent, underlying graphic structure of the banners, which was only revealed when i applied *new millennium magic, an updated and expanded version of the new magus, will be available in may 1996 from llewellyn worldwide, ltd. introduction xvii the banners to the tetragram in the course of generating the banner sigils. since i had not developed the sigils when i wrote the new magus, i was unable to take advantage of this new information, which is completely set forth in chapter v. this book offers the most complete treatment of the name, both in theory and practice, that has ever been presented. the sections on the sigils of the tetragram, the hieroglyphic monad of john dee, the angels known as the wings of the winds, the banner rings, t

of the name. the system of sigils presented here for the permutations of tetragrammaton is completely new, but its usefulness has been verified many times in ritual workings. it allows each form of the name to be quickly and easily projected, both for invoking and banishing, and also acts as a mnemonic, making it impossible to forget the correct spelling and order of the banners. the structure of the sigils is based upon the two-dimensional representation of the tetrahedron, the meaning of which was examined in the previous chapter. as was pointed out, when we look directly down upon one of the edges of a transparent tetrahedron, its outline traces a cross with equal arms enclosed in a square. to each point of this figure is ascribed a letter of tetragrammaton. the result is the tetragram

s based upon the two-dimensional representation of the tetrahedron, the meaning of which was examined in the previous chapter. as was pointed out, when we look directly down upon one of the edges of a transparent tetrahedron, its outline traces a cross with equal arms enclosed in a square. to each point of this figure is ascribed a letter of tetragrammaton. the result is the tetragram, from which the sigils of the twelve banners are extracted (see figure on preceding page. the invoking sigil of any banner is formed by tracing its lines on the tetragram from letter to letter, beginning with the first letter in the banner. the banishing sigil is formed by mentally inverting the two hs in the 32 tetragrammaton banner, then tracing the lines from letter to letter as before. this inversion of t

reates a crossing pattern, as shown in the illustration on page 34. invoking banishing invoking banishing tetragrammaton cardinal mutable fixed the three sigil forms it is useful to remember that the initial turning motion in all invoking sigils for the overt banners is clockwise. even in the case of the mutable sigils, the first diagonal line is traced clockwise to invoke. contrarily, when using the sigils to banish the intelligence of a particular overt banner, or the spirits ruled by that banner, the first movement around the tetragram is counterclockwise. once this underlying pattern is understood, it becomes impossible to forget any of the banners, or misspell them, or forget which he is first and which is second in a name-something difficult to remember without the tetragram. it beco

dgment. they are in pairs ruled by the three banners of the name set over each element, the cardinal, mutable, and fixed. each pair of angels is associated with one of the twelve signs of the zodiac, and by understanding the nature of the signs we can understand the nature of their angels and their allotted works. the merciful and severe angels of each sign may be invoked and banished by means of the sigils of the banners described in chapter v the invoking sigil of a banner invokes the angel of mercy that labors under that banner. this angel can then be banished by the banishing sigil. however, if the banishing sigil is used first, it acts to invoke the angel of severity set under that banner. the angel of severity can then be banished by means of the invoking sigil. in fact, the "invokin

ether they exhibit cardinal, mutable, or fixed qualities. those related to the cardinal signs of the zodiac will be energetic, enterprising, and forceful; those related to the mutable signs will be changeable, adaptable, and impressionable; those related to the fixed signs will be intense, steadfast, and persistent. in the banner sigils, this threefold division is expressed by the three shapes of the sigils-those enclosing the whole are cardinal, those dividing the whole into halves are mutable, and those dividing the whole into quarters are fixed. fourfold division finally, the wings can be divided into four groups based upon their elemental associations. the angels of fire will be intense, explosive, expansive, willful, quick to anger, of strong feelings, combative, and difficult to cont

e angels must be visualized. on the following pages, i have used the new magus* occult correspondences for the four quarters. in the new magus system, the zodiac is applied to the magic circle by mentally laying the zodiac face down upon the floor of the ritual chamber and aligning it so that the fixed signs are in the four compass points: leo-south, scorpio-west, aquarius-north, and taurus-east. the sigils the invoking and banishing sigils for each wing are derived from the tetragram described in chapter five. refer to the diagram on page 33, which shows the invoking and banishing sigils for the twelve wings of mercy of the twelve overt banners of the name. remember that the wings of severity of the occult banners are the mirror opposites of the wings of mercy of the overt banners. theref

the twelve overt banners of the name. remember that the wings of severity of the occult banners are the mirror opposites of the wings of mercy of the overt banners. therefore, the invoking sigils of the wings of mercy are the banishing sigils of the wings of severity; the banishing sigds of the wings of mercy are the invoking sigils of the wings of severity. you can readily see this by comparing the sigils for pairs of wings. for example, compare the sigils for kethahel (opposite page) and his mirror twin hatakiah (page 1241, and you will observe that the invoking sigil for one wing banishes the opposite wing, and vice versa *new millennium magic, an updated and expanded version of the new magus, will be available in may 1996 from llewellyn worldwide, ltd. form and function of the wings i

ear the paper carefully down the middle so that it forms two equal parts and place the piece on the right side over the piece on the left. hold these as before in front of the candle flame. speak the words: twice, i renounce my earthly name, 9 before the ancient ones who surround the throne of god. and their names are: yod-hay-hay-vav, hay-vav- yod-hay, vav-hay-hay-yod, hay-yod-vav-hay. visualize the sigils of these mutable banners as they are formed on the tetragram appearing in the air over the candle and moving to their appropriate position on the magic circle. turn the two pieces of paper clockwise ninety degrees and carefully tear them down the middle into equal parts, then place the two pieces in your assuming the christ-form 157 right hand over the two pieces in your left hand. cont

at one letter of tetragrammaton is upon each of the four pieces of paper. if you have lettered and torn them correctly, the pieces will read ih- v-h from the top of the pile to the bottom. speak the words: thrice, i renounce my earthly name, 9 before the ancient ones who surround the throne of god. and their names are: yod-vav-hay-hay, hay-hay- yod-vav, vav-yod-hay-hay, hay-hay-vav-yod. visualize the sigils of these fixed banners forming in the air as you vibrate their letters and moving to their places on the magic circle. when you finish, the circle will have twelve sigils arranged around it. hold the four pieces of paper in your right hand over the flame of the candle so that they ignite. when the paper is burning strongly, drop it into the mortar, or earthenware dish, on the eastern qu

ntrol over these daemons, or presiding genii, of the different kingdoms that caused dee to pursue enochian magic with such single-minded intensity for so many years. they are linked in groups of three to the thirty aethers, except for the final group, which has four spirit names, and arguably should contain the missing laxdizi to make five. it seems to me that the anomalies in the construction of the sigils of these geographical spirits indicate subtleties that have yet to be understood by students of enochian magic. it is surely no accident that three of the names come from letters on the upper and right arms of the black cross, which happen to trace a large l, and that these three names are headed by an inverted l from elsewhere on the table. it is no accident that one of the names is co

a large l, and that these three names are headed by an inverted l from elsewhere on the table. it is no accident that one of the names is composed of fragments. perhaps the omission of the final name was also intentional on the part of nalvage, the angel who delivered them to kelley. there are numerous mistakes in the names and their sigils in casaubon and in james. the accompanying diagram shows the sigils of the names in their places on my own restored great table. this i believe to be their accurate shapes and placements. arrows at the end of each sigil show the direction in which the corresponding letters on the table are to be read. the sigils are numbered from one to ninety- two. it is an easy matter to discover the spelling of each name by tracing the letters on the restored table w

WESTERN MANDALAS OF TRANSFORMATION SR AL

have a greater tendency to be interpreted by most qabalists in the same way. some seals and sigils (if they are not blinds or mistakes) can therefore be re-interpreted centuries after the fact by those who know what sphere or planetary energy they represent. this is not to say we understand the intention in the mind of the person making the talisman. however, some symbols (i. e, planetary signs, the sigils, and hebrew letters which spell the god-names, angels, etc) have remained the same in the qabalistic tradition. tattwa combinations, on the other hand, are almost endless. as used in the golden dawn, they comprise twenty-five variants of the five principal elements, i. e, earth, air, fire, water, and ether, represented by a square, a circle, a triangle, a moon shape, and an egg shape. t

and the information given in the next chapter. chapter 3 correspondences current magical tradition follows these principles: after we clarify our intention, we proceed to concretize it through working with the divine names and numbers. this alphabetical and numerical mysticism is at the heart of the ancient art of qabalistic talisman-making, which is based on the mysteries of magical squares and the sigils derived from them. in the first of his three books of occult philosophy, agrippa says: the use of words and speech is to express the inwards of the mind, and from thence to draw forth the secrets of the thoughts, and to declare the will of the speaker. now, writing is the last expression of the mind, and is the number of speech and voice. and therefore magicians command that in every wo

e look at each kamea individually. the magical seal of the kamea is a geometric pattern designed so that every cell in the square is touched when it is drawn. it represents the epitome of the entire kamea.it carries every aspect of the magical square in its design. it is the power of the kamea transformed geometrically. there could be more than one design, and we will look at this in detail soon. the sigils are simply the signatures of the names e. g, intelligence, spirit, angel, etcetera) when they are drawn on the kamea using numbers instead of letters. it is done the same way as tracing the letters on the rose. this, too, will be explained in greater detail when we get to the sections exploring sigils in more depth. there are mistakes (where numbers clearly do not add up for the row to

a number of occasions, regardie clearly explains how to make a correct sigil, and just as emphatically emphasizes that the best results are achieved when the student figures them out him or herself. yet books on talismans continue to be published with the same misinformation, showing the authors did not work them out for themselves. some note that they do not seem to fit on the kamea, but reprint the sigils anyway. many persons making talismans probably copy the sigils without bothering to question the full import of what they are doing. some authors do not even give the information about how to make a true sigil, so the reader is left with no choice but to copy the ones he or she be-lieves are correct. let us look at an example of the correct way of tracing a sigil onto a kamea. the princ

hich means you would spell the name backwards. sometimes the whole sigil is reversed, as if held to a mirror, or drawn upside down or sideways. some are given in a design that does not incorporate the full name, but rather some condensed version, leaving out certain hebrew letters (which means the numerical equivalent would no longer be the same as the number of the kamea. many of the problems of the sigils given in agrippa's original designs stem from exchanging or combining the aleph and the yod, a fairly common cryptographic device used at the time. agrippa was concerned with the magician's responsibility to conceal his magical experiments, especially in regard to ceremonial magic. it makes sense to believe that he would not publish all the occult secrets of the period, when codes of se

of threefold return.he or she can find books galore with spells, curses, and figure 4-t figure 4-u anything else imaginable. we no longer live in an age of censorship, and this forces the neophyte to take greater responsibility. because there are numerous books with drawings of sigils, the student can consult these if he wishes to simply copy them onto a talisman. i am not going to reproduce all the sigils of divine names, intelligences, spirits, or angels here. all the necessary information for making correct sigils is given in this and the following chapters, along with numerous examples. to clear up any confusion the student might have about sigils he or she may have seen in numerous golden dawn works, one should know that there is still an additional method for creating sigils, which

planetary kameas themselves. in his book how to make and use talismans, regardie says that if the student takes time to try to understand the examples he gives, which are relatively simple, that the others should "not prove to be insuperable problems (p. 56. it is vital for the committed magical student to spend time doing this, which is why i am not going to simply give charts to copy, although the sigils that are found here are correct and not given to mislead you. the most important thing to remember is to use (and eventually learn) the correct spelling of the hebrew names (which are given in the various sections on the kameas) and use tables r and s to trace them onto a kamea. one of the most frequent mistakes in many sigils is that the a gets dropped in the angelic name. it may be ar

and the sun than those that have been handed down in the western magical tradition adopted by the golden dawn and others. we do not know his reasons for doing this. certainly every different arrangement of numbers will produce different sigils lines and some produce different seals. there are some interesting comparisons in this regard that we will examine in this and following chapters. many of the sigils the student will have to work out for him or herself. a few examples should demonstrate that planetary energies change somewhat with the introduction of different kameas. one may well ask what makes a kamea magical if there are so many possible combinations? when mathematicians use examples of magical squares, they imply nothing esoteric by this term, but throughout history kameas have

dream quest, you could create a number of different designs, but in this case some appropriate sigils are gah (increase, since you want to increase your capacity for dream recall; avb (magic, through your visions and dreams; vlilh (in the night. or you may choose to use another word or phrase, such as ashibnv(i will bring back, value 369, ob (magic, value nine, gev (from the interior, value nine. the sigils from these affirmations may not be very elegant looking, but they nonetheless express one's exact purpose; moreover, they do so with the same numerical equivalents as the magical numbers of the moon kamea from which they are drawn. one may also use the phrase avod (i will meet, value eighty-one) and add the name chasmodai, the spirit of the moon, or gabriel, the ruling archangel. an exa

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