Michael Wynn's Occult Reference Library
THE SORCERER,THE SORCERERS

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ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an "eggs benedict; the grimoires, or black b

rcerers who persecute me! gibil gashru umana yanduru tushte yesh shir illani u ma yalki! gishbar ia zi ia ia zi dingir girra kanpa! rise up, son of the flaming disk of anu! rise up, offspring of the golden weapon of marduk! it is not i, but enki, master of the magicians, who summons thee! it is not i, but marduk, slayer of the serpent, who calls thee here now! burn the evil and the evildoer! burn the sorcerer and the sorceress! singe them! burn them! destroy them! consume their powers! carry them away! rise up, gishbar ba gibbil ba girra zi aga kanpa! spirit of the god of fire, thou art conjured! kakkammanunu! the conjuration of the watcher this is the book of the conjuration of the watcher, for formulae as i received them from the scribe of enki, our master and lord of all magick. great c

haunted by the spells of the worshippers of the ancient ones, make images of them, one male and one female, and burn them in the flames of the aga mass ssaratu, while pronouncing the following incantation of the binding) i invoke you, gods of the night together with you i call to the night, to the covered woman i call in the evening, at midnight, and in the morning because they have enchanted me the sorcerer and the sorceress have bound me my god and my goddess cry over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during the day. they have stuffed my mouth with cords! they have closes my mouth with grass! they have made the water of my drink scarce. my joy is sorrow, and my merriment is grief. arise! great gods! hear my wai

s cry over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during the day. they have stuffed my mouth with cords! they have closes my mouth with grass! they have made the water of my drink scarce. my joy is sorrow, and my merriment is grief. arise! great gods! hear my waiting! obtain justice! take notice of my ways! i have an image of the sorcerer and the sorceress, of my enchanter and enchantress. may the three watches of the night dissolve their evil sorceries! may their mouths be wax, their tongues honey. the word of my doom which they have spoken, may they melt like wax! the spell that they worked, may it pour away like honey. their knot it broken! their work destroyed! all their speech fills the deserts and the wastes acco

, nor of their persons, save that they seek to harm thee, make a doll of wax like a man, with his limbs, but with no face. and upon the face of the doll write the word kashshapti. hold the doll over the flaming cauldron while saying fiercely over it: atti mannu kashshaptu sha tuyub ta enni! and then drop the doll into the flame. from the smoke that rises from this action, you will see the name of the sorcerer or sorceress written within it. and then you will be able to send the watcher to bring the curse. and that person will die. or thou mayest call upon ishtar to protect thee from the spells of sorcery. and for this, the mandal must be prepared as always, and a figure of ishtar be upon the altar, and incantations made to summon her assistance, like the following incantation that is ancie

ALEISTER CROWLEY BOOK OF LIES

again suggest lingam-yoni, besides the exclamation given in the text. the last paragraph curses the universe thus unredeemed. the eleven initial a's in the last sentence are magick pentagrams, emphasising this curse. note (15) in nature the tortoise has 6 members at angels of 60 degrees. book of lies get any book for free on: www.abika.com 61 [63] 27 kappa-epsilon-phi-alpha-lambda-eta kappa-zeta the sorcerer a sorcerer by the power of his magick had subdued all things to himself. would he travel? he could fly through space more swiftly than the stars. would he eat, drink, and take his pleasure? there was none that did not instantly obey his bidding. in the whole system of ten million times ten million spheres upon the two and twenty million planes he had his desire. and with all this he w

ke his pleasure? there was none that did not instantly obey his bidding. in the whole system of ten million times ten million spheres upon the two and twenty million planes he had his desire. and with all this he was but himself. alas! book of lies get any book for free on: www.abika.com 62 [64] commentary( kappa-zeta) this chapter gives the reverse of the medal; it is the contrast to chapter 15. the sorcerer is to be identified with the brother of the left hand path [65] 28 book of lies get any book for free on: www.abika.com 63 kappa-epsilon-phi-alpha-lambda-eta kappa-eta the pole-star love is all virtue, since the pleasure of love is but love, and the pain of love is but love. love taketh no heed of that which is not and of that which is. absence exalteth love, and presence exalteth lov

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

omy, one which has led to such disastrous misunderstandings, is that between nu and had, north and south, jesus and john. the subject is too abstruse and complicated to be discussed in detail here. the student should consult the writings of sir r. payne knight, general forlong, gerald massey, fabre d'olivet; etc. etc, for the data on which these considerations are ultimately based. it was said by the sorcerer of the jura that in order to invoke the devil it is only necessary to call him with your whole will. this is an universal magical truth, and applies to every other being as much as to the devil. for the whole will of every man is in reality the whole will of the universe. it is, however, always easy to call up the demons, for they are always calling you; and you have only to step down

ALEISTER CROWLEY MEDITATION

ther they are hypocrites or morally insane is a matter which we can leave to their own consideration. all these phantoms, of whatever nature, must be evoked, examined, and mastered; otherwise we may find that just when we want it there is some idea with which we have never dealt; and perhaps that idea, springing on us by surprise, and as it were from behind, may strangle us. this is the legend of the sorcerer strangled by the devil! 120 glossary only words nowhere explained in the preceding pages are given in this list. several others, mentioned in passing in the early part of the book, are sufficiently dealt with later on. in these cases the references in the index should be turned up "a'.a" the great white brotherhood which is giving this method of attainment to the world "see" equinox i

ALEISTER CROWLEY EQUINOX EQ I 3

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

ALEISTER CROWLEY EQUINOX EQ I 4

sions.169 (6) adonai ha aretz.170 113 166 this description of hong-kong is as correct as can be expected from so short a visit. the conversation was subsequently verified by letter, and also again when they met several years later. 167 he resolved the hb:shin of hb:shin operation into seven parts. 168 the hb:shin of hb:shin operation, see also the magical invocation of the higher genius: chapter "the sorcerer" and liber o iii the equinox, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170 the invocation of the guardian angel under the form of a talisman "how to draw it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful woman with a stern and fixed ex

ARADIA GOSPEL OF THE WITCHES

our and offerings; refuse, and i will vex thee by insult. socanidia and her kind boasted that they could compelthe gods to appear. this is all classic. no oneever heard of a satanic witch invoking or threatening the trinity, or christ or even the angels orsaints. in fact, they cannot even compelthe devil or his imps to obey they work entirely by hisgood-will as slaves. but in the old italian lore the sorcerer or witch is all or nothing, and aims at limit-less will or power.of the ancient belief in the virtues of a perforated stone i need not speak. but it is to be remarkedthat in the invocation the witch goes forth in the earliest morning to seekfor verbena or verbain. theancient persian magi, or rather their daughters, worshipped the sun as it rose by waving freshlyplucked verbena, 32 whi

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

t happened that a shallow infidelity was characterised by the kind of licence which fosters intellectual extravagance, by a leaning in directions which are generally termed superstitious- though superstition itself was pilloried- and in particular by attraction towards occult arts and supposed hidden knowledge. advanced persons were ceasing to believe in the priest but were disposed to believe in the sorcerer, and the templars had been accused of magic, of worshipping a strange idol, the last suggestion- for some obscure reason- being not altogether indifferent to many who had slipped the anchor of their faith in god. beyond these frivolities and the foolish minds that cherished them, there were other persons who were neither in the school of a rather cheap infidelity nor in that of common

BALANCE J

. give the artist as opportunity to speak and you will hear him. there are many thematic twists and turns in spare s work. there is wonderfully dark and brooding chthonic leaning in the early works, where fabulous animals prowl amongst the dreaming humans. snakes and dragons and other representations of primal forces writhe and proliferate across the paper. and spare himself is often portrayed as the sorcerer and the magickian surrounded by familiar animals. he seems to possess the ability to place his consciousness outside of his species, his gender, society and the age in which he lived and to represent this faculty in his art. and look for the occurrence of the tree in his work. arboreal energies abound. in several of his works there is the appearance of hybrid ectoplasmic columns that

BEHOLDERS OF NIGHT

ciousness. this is the primal gnosis of sorcery itself, which is the dark well of the elixir of the adept, the one who drinks of the dual ecstasies of the sun and the moon[4. the arcanum of the luciferian path is a resounding voice of the king and queen of witchblood, being samael and lilith[5. the key to the gnosis of the fallen angels is within their very essence, being of the sun and the moon. the sorcerer may seek the sexual union of both within his or her self, allowing the pleasure of the waking and waning moon to be brought forth through the sun, which is the gateway for demons and angels in copulation. if one seeks not the sexual genii, the antinomianian path is brought forth by a solitary and capable mind, which is beheld by the sethian psyche, or kingdom of shadows. the luciferia

BLACK WITCHCRAFT

der of the dragon are magicians who are committed to process of self-determined magical exercises to refine and expand their consciousness; through physical and mental activity. this includes but is not limited to, sexual magick, ceremonial practice and solitary workings of all kinds to seek the initiatory results of magick itself. this is not a path of prayer and supplication, but recognition of the sorcerer's own inherent powers. the forces of darkness are called upon as a means of self-expression, self-empowerment, and self-deification. nathaniel harris (author of witcha- a book of cunning, mandrake of 3 oxford, and current magister of the red circle, england) from the introduction to luciferian witchcraft by michael w. ford black witchcraft as defined within the afromentioned grimoires

sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade which holds significance to the sorcerer himself. some create dolls and others use little or no exterior tools or implements. what holds tradition among such adepts is the commitment of the luciferic spirit within. this is the mind of the practitioner which has been liberated through antinomian practices and thought, by this determined focus that the will of the black adept has transformed he or she into a daemonic being. wi

in sabbat ritual practice to 4 focus the will or cast the mind into the determined direction of ritual magick; the blade representing the luciferic mind of the magician. the skull cup, made from the top part of the human skull, makes a drinking bowl used in ceremonial or solitary practice. none of these ritual tools are required for practice, which depends solely on the means and predilection of the sorcerer. godforms hold specific power within the cults of witchcraft as what is empowered from the practitioner themselves. the gods and goddesses would not exist in any tangible form if humanity did not empower them; either subconsciously or consciously, thus by the adept becoming does the godform become. deific energy is a source not only based within the blood of the practitioner, of the a

known by the individual, there is no longer a sense of emptiness regarding the ownership and commitment within the heart of the witch; it is known and believed according to the predilection of the adept. the ritual workings found in the luciferian witchcraft grimoire and other collections by myself present actual workings to manifest both infernal and luciferian spirits and atavistic shades, that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goetic sorcery grimoire, which presents a left hand path alignment with the 72 daemons of the shemhamforasche, but rather the rituals which prepare the magician for the summoning and encircling of such spirits. an invocation of the holy guardian angel, azal ucel, as well as the i

BOOK OF BLACK SERPENT

in its pentagonal center. to right the same, but with a crescent moon, horns to right. 2. a handbook of geomancy. book t page 26 of 26 http//www.private.org.il/gd/book-t.html 13/10/2 tthe book of the black serpent [note: this is a version of an essay published c. 1900 for initiates of the golden dawn isis- urantia temple. the original essay, concerning the qlippoth can be found in r.a.gilbert's "the sorcerer and his apprentice" and steve savedow's "goetic evocation- the magician's workbook volume 2. the following text was provided in trident's edition of "grimoirium verum, several additions have been made and some editing has taken place- phil] the foundation of the work. the operator of this, the opus majus, would do well to abstain from the companionship of the vulgar-minded during the

CHAOS MAGICK AND LUCIFERISM

tin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop spearheaded the resurgence of spare in the early 80 s with the collected works of austin osman spare, which gave a seminal kick in the pants to many individuals who were looking for new ways within magick to explore and exceed. chaos magick today essentially is a system derived from many individuals, formed into a new method of sorcery. chaos magick is a tool, no

eval systems only understood demons as exterior while beginning with spare and crowley proved that they are primarily interior looking outwards, our greatest and worst of selves hidden and buried. aleister crowley s edited goetia provides the ideal for this theory and how it may be sought and understood to align the mind to scientific ideal: cause and effect. many letters representing the will of the sorcerer may be changed and altered by redrawing and writing the letters to form one or several specific symbols that by this time are unknown in meaning just by viewing them. paintings and art are ideal for other types of sigils. many seem to overlook this. one may approach the written letters and other manipulations with images drawn, painted or drafted with the idea they are seeking to make

DAVID ICKE THE BIGGEST SECRET

iana, through the442stuart bloodline, was related to them. many seem to believe that the merovingians aredescended from the bloodline of jesus, but how they can be genetically descended froma myth defeats me. this is a diversion to mislead. they are, however, an elite bloodlinethat goes back to the aryan race in the ancient middle and near east and eventually goesoff planet. the merovingians were the sorcerer kings who were noted for their esotericknowledge and magical powers which they inherited from the underground bloodlinestreams of secret groups and initiations. francio, the founder of the franks, claimed to bea descendant of noah and his ancestors once resided in ancient troy of wooden horsefame. the french city of troyes, where the templars were officially formed, was namedby the si

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

he eagle itself is a prominent icon of masonry, being used extensively in the scottish rite. looking just above the eagles head you will see 13 pentagrams within a cloud. the pentagrams are arranged in the shape of a hexagram- or greater seal of solomon. the hexagram is a powerful tool used by pagans to invoke satan. it is also the sign of anti christ with 6 points, 6 angles and 6 planes (666. to the sorcerer, the hexagram is a powerful tool to invoke satan, and is a sign of antichrist (6 points, 6 angles, 6 planes- 666) the 5 pointed pentagrams multiplied by the 13 stars equals 65, the same cabalistic number as mentioned above. this makes one wonder with whom or what, we are to dwell in unity! the eagle replaced the phoenix in 1841 as the national bird. the phoenix has been a brotherhood

DEMONIC BIBLE

st christian and he who would follow the dark path set out in this book the truest apostle of christ. the aeon of lucifer to the true sorcerer there is no "good" and no "evil; there is only his will. this is the basis of crowley's law of thelema. those who interpret crowley's law "do what thou will" as "do what you want" fail to understand that it is the magical will crowley is referring to. what the sorcerer desires (or thinks that he desires) may not be the thing which his "higher self" has truly willed to occur. expanding upon the law of thelema, michael aquino conceptualized and proclaimed the word xeper, by which the sorcerer may "become" and ultimately attain his true will and the realization of his "higher self. without thelema, xeper could never have been, for it is by thelema that

iousness. by dissolving his consciousness into the "universal consciousness" he would be unable to act separately and distinctly upon the universe and would thus be unable to ever attain deitus. deitus does not represent the end of "becoming" or the end of xeper and remanifest. to believe for a moment that he has reached the end of the road, that he has become a god, and that his journey is over, the sorcerer would be making a terrible mistake. the aeon is itself "becoming" within the universe and the universe is itself expanding. by attaining deitus, the sorcerer realizes that man is "becoming a god and accepts "his place as a god upon the earth" his consciousness expands to the limits of the current aeon and he then continues to xeper and remanifest in direct relationship to the universe

e sorcerer would be making a terrible mistake. the aeon is itself "becoming" within the universe and the universe is itself expanding. by attaining deitus, the sorcerer realizes that man is "becoming a god and accepts "his place as a god upon the earth" his consciousness expands to the limits of the current aeon and he then continues to xeper and remanifest in direct relationship to the universe. the sorcerer realizes that his consciousness and his will are a manifestation of the universal dynamic, which man calls satan. having attained deitus, man becomes the very embodiment of satan. the dragon (a second consciousness which contains the knowledge of his ultimate purpose) awakens. as man becomes the embodiment of satan and rises to become a god, lucifer arises, for the rise of lucifer is

volving the invocation of spirits. white magicians stand inside protective pentagrams wearing protective amulets to shield themselves from the forces they call upon. in the satanic bible, anton lavey mocked the hypocrisy of those who attempted to protect themselves from the forces they called upon for aid. satanic priests have known that the "forces of darkness" could be invoked (or "evoked) into the sorcerer's body, but rituals of this type have not before been made available to the aspiring wizard because of the inherent danger involved. in other satanic rituals demons are invoked as external forces (friendly, perhaps, but external to the magician) which may be directed and controlled by the satanist. many less-experienced practitioners still fear these forces which they call upon as som

s are invoked as external forces (friendly, perhaps, but external to the magician) which may be directed and controlled by the satanist. many less-experienced practitioners still fear these forces which they call upon as something alien to themselves and "evil. the adept practitioner realizes that these forces are not external (existing within the objective universe) but internal (existing within the sorcerer's subjective mind. what will become apparent to the practitioner of these rites is that satan, lucifer, belial, and leviathan are aspects of the human psyche, archetypes which exist within the subconscious and sub rational mind, not external beings which can in any way influence the magician to good or evil ends. the objective of this system of magic is not to "invoke" satan to physic

just as many animals pass their "knowledge and experience" to their offspring through their genetic code, human beings may have the ability to access genetically transmitted knowledge. if a grimoire says that the spirit seere "will provide true revelations of things stolen or lost" then by invoking the spirit seere an area of the brain largely responsible for psychic ability will be stimulated in the sorcerer and he will experience prophetic dreams. if a grimoire says that the spirit sitri "enflameth the love of women" then the invocation of the spirit called sitri will stimulate an area of the brain responsible for personal magnetism and charisma, making the sorcerer more attractive to members of the opposite sex. rituals from other systems of magic may be incorporated into the demonic bi

actitioner will say something similar to "i have crossed the gates of hell and have become the goddess of darkness: i am astaroth, i am ishtar, i am hela" the distinction between male and female entities need only be made, however, in the symbolic marriage to the "forces of darkness" and the male practitioner should not fear calling both male and female beings into his body. as a spiritual being, the sorcerer is neither male nor female. only in the form which his physical body has taken is sex a consideration. through transmigration of the spirit, the sorcerer may choose incarnation in bodies of various races and sex. many spirits and demons also choose to take male and female forms. for example, astaroth (a male demon) is also ishtar (a female demoness, originally the goddess of babylon

in bodies of various races and sex. many spirits and demons also choose to take male and female forms. for example, astaroth (a male demon) is also ishtar (a female demoness, originally the goddess of babylon. the devil has been personified in art and in literature as an androgenous being, with both the breasts of a woman and the erect penis of a man. to attain union with the "forces of darkness, the sorcerer will summon both male and female beings into himself. the marriage should be in the form of a male/female union, however, regardless of the practitioner's sexual inclinations since magical marriage follows a natural balance (yin/yang, anima/animus) which exists in the physical world] crossing the planetary spheres preliminary statement i have crossed the gates of hell and i have becom

ith all my heart, mind, and soul. o ancient one, receive me as thy priest and thy servant. o tiamat, receive me as thy husband and thy lover. o ancient one, receive me as a sacrifice unto thee. o ancient one, receive me as a sacrifice unto thee. come forth, o ancient one, to receive this sacrifice [notes: absu is the male dragon. tiamat is the female dragon. in the realm of chaos they are as one. the sorcerer will give himself in marriage to tiamat. the sorceress will give herself in marriage to absu. in either case, the practitioner will attain union with the dragon of chaos, the ancient one] spirits of abomination once the magician has performed the ritual of descent and attained union with the dragon of chaos, he may wish to call some of the abominations of chaos. there are countless ho

DIABOLUS

ork. it was because of this need for a crystallization of the form and function of the praxis of sorcery that i began, to present a concise view of the practice of left hand path magical practice from a luciferian viewpoint. the dragon within the triangle of darkness is a reference made to the evocation circle as the meeting place of the daemon and man, but also the luciferian rite of azi dahaka, the sorcerer-dragon king from persian mythology called zohak, an original son of satan. the black triangle by more common knowledge is related to the concentration of will to evoke the daemon of man and woman, to uplift and envenom their spirit with the adversarial gnosis (an illustration is found in the paitisha. it must be considered appropriate that we explore the traits and descriptions of the

lilith in their various forms throughout time, with inclusion to modern magicians such as charles pace, aleister crowley, nathaniel harris, anton szandor lavey, myself and others within the fire of the adversary. it must be understood that what is firstly considered the devil is only a cipher towards which lies within; that looks are deceiving and thus a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighter than all others. beginning with the foundations of the adversary in the form of the egyptian set are we able to firstly understand that his force, while averse is indeed a necessary and 3 significantly important to the balance of nature in both a natural and supernatural sense. the shadow hold

tin ozman spare. 5 unpublished manuscript by pace. the title page reads the great work 666 and is a collection of impressive tarot paintings and egyptian attributions. 6 1888- 1956 8 in spare s grimoire, the book of pleasure, he describes an almost instinctual luciferian concept of obtaining desired results through the fall into darkness (i.e death posture. the death posture is a formula in which the sorcerer enters a state of exhaustion and essentially blacks out 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

ence to the adversary through sorcerous will controlling storms and the more unfriendly aspects of nature. andar according to luciferian lore is a demon of the black flame, or isolate consciousness. zairich is a poisoning or testing demon, all of which are featured with invocations in the paitisha and yatuk dinoih. herein beyond the zoroastrian religion, acting outside of any connections with it, the sorcerer may choose this gnosis or current of the adversary in that he or she may seek the dangerous elements to strengthen their own will and separate themselves from those around them. in this act of antinomian rebellion, the sorcerer becomes a daeva or druj. the daeva known as akoman or aka manah is the evil mind, a personified demon of intellect which conspires against the vohu manah or go

ore shrines. the reference to zohak s physical death, before the full transformation into azi dahaka (fiendish snake- fairdoon killed the malignant and sinful zohak of three faces (i.e. liar, of three heads (i.e. violent and obstinate, of six eyes (i.e. greedy) of thousands of evil designs, possessed of the great evil powers of the dev and the druj. denkard another figure in zoroastrian infamy is the sorcerer ahktya or akht. the word akht itself means filth, and the word akha which means evil and bad. the other name which was connected with akhtya was kabed-us-spae and akht-jadu. this obscure 15 the book of the serpent, draconian and persian sorcery by michael w. ford, succubus publishing. 14 figure was said to be a powerful sorcerer who was a manifestation of the power of the daevas, he c

the earth, along with the fallen angels (the conception of) god-head must ever evolve it s own inertia for transmutation to its very opposite because it contains it..the idea of god ever means the forgetfulness of supremacy and godliness. so must be supplanted by fear. the book of pleasure, austin osman spare within the practice of magic the lore of iblis provides a powerful initiatory model for the sorcerer. essentially the initiate seeks to become like satan, by antinomian methods of separating the self from the natural or mundane world. one may seek to ask how this works, and why would you want to do it? luciferians do not consider satan to be a completely malefic spirit, rather a balanced force of both dark and light. many luciferian rites involve the symbolism of black21, red22 white

l other archons "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness had mixed with the light, it darkened the light and it became neither light nor dark, but it became dim. the apocryphon of john here we see the significance of darkness, and the hidden fire of self knowledge and that samael mixed both to beget his creations. this is the model of the sorcerer that by will and desire does become able to create accordingly. here we are able to read that the fire of heaven was taken from barbelo and used by yaltabaoth "this is the first archon who took a great power from his mother. and he removed himself from her and moved away from the places in which he was born. he became strong and created for himself other aeons with a flame of luminous

of magick as a development of consciousness, of becoming something greater than previously thought striving for self excellence and wisdom, no matter what path that may be. this is what lies within the triangle of darkness, the evocation center itself: the circle. herein is the binding of diabolic power, the very essence of the adversary who is both fire mixed with darkness, and with shadow does the sorcerer design and cast his will in the world. the sorcerer is one who seeks to not only identify him or herself with the adversary, rather invoke this force through them and it shall become them by means of magical fascination and arte. 35 v. the path of the crooked serpent the god of the jagged spine- leviathan in the caverns and caves of the abyssic darkness, wherein the water depths weave

to conscious via dreaming) the self grows in the study/interplay of his or her own environment and reality as it is perceived. this is the process of when the black magician begins to effectively crystallize the perceived essence of self, the very scratched surface to the core of self, and allow for a beginning of expansion of the will to manifest in other areas inward or outward. 38 this enables the sorcerer to place his/herself on the path of becoming a demon, an enfleshed deified being which is separate from the natural order via the discovery and basic mastery of the black flame. this is the luciferian essence revealed, that which confirms the interplay between azazel/shaitan and leviathan among other fallen angels. and the beast which i saw was like unto a leopard, and his feet were a

darkness made flesh. in relation to leviathan, ahrimanean sorcery or yatuk-dinoih, responds and is directed by the self in response to the natural predilection of the sorcerers magical interests. thus by this alone, the activation and self-determined focus channels the will via dreaming, creating a possibility for such rapid movement to occur via the path of sorcery, etc. leviathan once faced by the sorcerer cannot be banished it is then a perceived sense of who we are. to deny leviathan is to become blind to our possibility and our very future. for one to begin to grasp the possibility of the immortal psyche, the mind which stands alone, which has emerged and evolved, depends upon the crystallization of the essence in relation to leviathan lucifer and lilith, the force which creates and

DION FORTUNE PSYCHIC SELF DEFENSE

a point of contact in his sphere, and then, working from this base, succeed in piercing his aura. an unfocussed force is not very much use. a focus has to be achieved. the usual method is to obtain some object which is impregnated with the intended victim's magnetism, a lock of hair, nail-paring, or something habitually worn or handled. such an object is magnetically connected with its owner, and the sorcerer can work up the trail and thus enter the sphere of his victim and establish a rapport. he then proceeds as does any other practitioner of suggestion who has succeeded in getting his victim into the first stages of hypnosis. by means of the magnetic link he has gamed the psychic ear of his victim, who will hear his suggestions subconsciously. it now remains to be seen whether the thoug

e great explorer, used to get her priest to bless little statues of the saints and put them in the pockets of his clothes. a similar device is used by the workers of black occultism. magnetised objects are placed in the rooms habitually occupied by the victim, or buried in his path, so that he must pass over them frequently. these talismans of evil not only work by their own power, but also serve the sorcerer as a point of concentration for his meditations. harmful effects are also produced by objects which have been used in black magic and have become impregnated with 62 of 103 the forces they were employed in generating. odds and ends of magical equipment turn up in some queer places. i was present at an auction in a country town when the twelve signs of the zodiac, neatly painted on a b

le. in front of an old-fashioned four-poster bedstead stands a ferocious female armed with a rolling-pin, and from under the valance protrudes the head of her spouse, who says "ye may whack me, and ye may thwack me, but ye canna break my manly spirit, for i'll no cam' oot" if the victim of an occult attack concentrates on mundane things he is a heart-breaking proposition for any sorcerer. what is the sorcerer to do if, at the time when he is operating the black art, his victim is at 74 of 103 the local cinema roaring at the antics of charley chaplin? there is an old saying that one nail drives out another. if in fear of in visible dangers, take up a sport with an element of risk in it. chapter xvi diagnosis of the nature of an attack having considered the purely physical factors in a psych

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to combat the evil one, as late as the sixteenth century. it is found in many books on magic, notably in the enchiridion ascribed to pope leo iii. agapis encyclopedia of occultism& parapsychology. 5th ed. 16 aglaophotis a kind of herb said to grow in the deserts of arabia and much used by sorcerers for the evocation of demons. other plants were then employed to retain the evil spirits as long as the sorcerer required them. agondonter (newsletter) quarterly publication concerned with the twentieth-century channeled gospel urantia, published by the first urantia society of los angeles. last known address: po box 563, los angeles, ca 90053. agpaoa, tony (1939.1982) a filipino spiritualist healer, born in 1939, who claimed to perform surgery with his bare hands without anesthetic. to perform

fter him. they reached the sea shore, and alruy turned and showed himself to all the people. spreading a scarf on the surface of the water, he walked over it lightly, before the boats which were to pursue him were ready. this tale confirmed his reputation as the greatest magician within the memory of man. it is said that a turkish prince, a subject of the persian king, bribed the father-in-law of the sorcerer to kill him, and one night, when alruy was sleeping peacefully in his bed, a dagger thrust put an end to his existence. alruy was the subject of a novel by the politician-author benjamin disraeli (1804.1881: alroy: a romance (1846. alternate perceptions alternate perceptions, formerly ufo perceptions, was founded in 1986 by white buffalo-eagle wing, inc, as a ufo periodical serving th

, people who have strayed should be pardoned and prayed for. the use of anathemas has largely dropped out of contemporary christianity. magicians and sorcerers once employed a sort of anathema to discover thieves and witches. some limpid water was brought, and in it were boiled as many pebbles as there were persons suspected. the pebbles were then buried under the doorstep over which the thief or the sorcerer was to pass, and a plate of tin was attached to it, on which was written the words christ is conqueror; christ is king; christ is master. every pebble must bear the name of one of the suspected persons. the stones are removed at sunrise, and the one representing the guilty person is hot and glowing. the seven penitential psalms must then be recited, with the litanies of the saints, an

to it, on which was written the words christ is conqueror; christ is king; christ is master. every pebble must bear the name of one of the suspected persons. the stones are removed at sunrise, and the one representing the guilty person is hot and glowing. the seven penitential psalms must then be recited, with the litanies of the saints, and the prayers of exorcism pronounced against the thief or the sorcerer. his name must be written in a circular figure, and a triangular brass nail driven in above it with a hammer, the handle of which is of cypress wood, while the exorcist declares, thou are just, lord, and just are thy judgments. at this, the thief would betray himself by a loud cry. if the anathema has been pronounced by a sorcerer, and one wishes merely to escape the effects of it and

who has cast it, one must take, on saturday, before sunrise, the branch of a one-year-old hazel tree and recite the following prayer: i cut thee, branch of this year, in the name of him whom i wish to wound as i wound thee. the branch is then laid on the table and other prayers said, ending with holy trinity, punish him who has done this evil, and take him from among us by thy great justice, that the sorcerer or sorceress may be anathema, and we safe. harrison ainsworth s famous novel, the lancashire witches, deals with the subject and the pendleton locality in england. ancient and mystical order of seekers the ancient and mystical order of seekers was founded in the 1950s by clifford bias (d. 1986, the founder of the universal spiritualist association, as a society for the clergy and the

26. throughout the dissensions of the golden dawn, brodie- innes remained loyal to macgregor mathers, and on the death of his chief in 1918, published an affectionate obituary in the occult review (vol. 29, no. 5 [may 1919. sources: brodie-innes, j.w. scottish witchcraft trials. london: chiswick press, 1891. fortune, dion. the secrets of dr. tavener. london: noel douglas, 1926. gilbert, r. a, ed. the sorcerer and his apprentice: unknown hermetic writings of s. l. macgregor mathers and j. w. brodie- innes. wellingborough, england: aquarian press, 1983. richardson, alan. priestess: the life and magic of dion fortune. wellingborough, england: aquarian press, 1987. brofferio, angelo (1802.1866) italian scientist who was converted to spiritualism by eusapia palladino s mediumship. his first boo

n requested the assistance of the gods, or pretended that he was a god. invocations, when written, were usually accompanied by a note to the effect that the formula had once been employed successfully by a god.perhaps by a deified priest. an incomprehensible and mysterious jargon was employed that was supposed to conceal the name of a certain deity. this deity was thus compelled to do the will of the sorcerer. these gods were usually the gods of foreign nations. the invocations themselves appear to be attempts at various foreign idioms, likely employed because they sounded more mysterious than the native speech. great stress was laid upon the proper pronunciation of these names. misprounciation was accountable for failure in all cases. the book of the dead contains many such words of power

the beyond and other celebrity ghost stories (1993. such stories have appeared regularly in the weekly tabloids, among the most recent being a 1995 account of a woman who claimed that she was cured by the ghost of elvis. sources: holzer, hans. elvis speaks from the beyond and other celebrity ghost stories. new york: dorset press, 1993. i was cured by ghost of elvis. sun (january 24, 1995. elymas the sorcerer (ca. 47 c.e) as reported in the christian new testament (acts 13:7.12, a magician of paphos, in cyprus, who openly defied the apostle paul before the roman governor. oh, full of all subtlety and mischief, said paul in righteous anger, child of the devil, enemy of all righteousness, wilt thou not cease to pervert the right ways of the lord? and, now, behold, the hand of the lord is upo

ways of the lord? and, now, behold, the hand of the lord is upon thee, and thou shalt be blind, not seeing the sun for a season. how elymas exercised his talents is not related, nor are the characteristics of his sorceries, but we are told that the sentence of paul immediately took effect, and there fell on him a mist and a darkness; and he went about, seeking some to lead him by the hand. elymus the sorcerer struck with blindness is the title of a famous cartoon by raphael sanzio (1483.1520, from which tapestries in the vatican were executed. emanations supposedly perceived by psychics and identified by some parapsychologists, but largely unrecognized by mainstream science, emanations play a significant part in theories about psychic phenomena. throughout history, subtle emanations have b

re a hunting expedition or when ill. the nature of the ceremonies employed on those occasions may be inferred encyclopedia of occultism& parapsychology. 5th ed. eskimos 515 from the account of captain g. f. lyon, who once employed an angekok named toolemak to summon a tomga (familiar spirit) in the cabin of a ship. he gave an account of the ceremony that was used, as follows. in complete darkness the sorcerer began vehemently chanting to his wife, who responded with the amna-aya, the favorite song of the eskimo. this song lasted throughout the ceremony. toolemak began to spin around, shouting for the tomga while blowing and snorting like a walrus. his noise, agitation, and impatience increased steadily, and at length he seated himself on the deck, varying his tones, and rustling his clothe

nd snorting like a walrus. his noise, agitation, and impatience increased steadily, and at length he seated himself on the deck, varying his tones, and rustling his clothes. suddenly the voice seemed smothered, as if the shaman was retreating beneath the deck. it became more distant, ultimately sounding as if it were many feet below the cabin. then it ceased entirely. in answer to lyon s queries, the sorcerer s wife declared that the shaman had dived and would send up the tomga. in about half a minute a distant blowing was heard, approaching very slowly, and a voice different from the shaman s was mixed with the blowing. eventually both sounds became distinct, and the old woman said that the tomga had come to answer the stranger s questions. lyon asked several questions of the sagacious sp

gave faith, as some of the learned of our time have done, it would be filling my paper to little purpose. i will not speak therefore of the crystal ring mentioned by joalium of cambray, in which a young child could see all that they demanded of him, and which eventually was broken by the possessor, as the occasion by which the devil too much tormented him. still less will i stay my pen to tell of the sorcerer of courtray, whose ring had a demon enclosed in it, to whom it behoved him to speak every five days. in fine, the briefest allusion must suffice to what they relate of a gentleman of poitou, who had playfully taken from the bosom of a young lady a certain charm in which a devil was shut up. having thrown it into the fire, he was incessantly tormented with visions of the devil till the

english-language occult fiction emerged from the folklore of supernatural beings and heroic events and was made possible by the secular understanding of the ancient mythology of gods, devils, and heroes. during the elizabethan age, penny balladsheets and prose chapbooks told of sorcerers, ghosts, monsters, and warning signs in the heavens against the sins of the day. a favorite story was that of the sorcerer dr. faustus and his pact with the devil. the great witchcraft persecutions from the middle ages on provided archetypal themes of terror, wonder, and the eternal play of good and evil. themes of magic and enchantment from earlier arthurian legends were developed in malory s morte d arthur. there were also magic elements in some of chaucer s stories: the franklin s tale, the squire s ta

tentious and the charlatanic in occultism. sources: gilbert, robert a. a. e. waite: a bibliography. wellingborough, england: aquarian press, 1983. a. e. waite: magician of many parts. wellingborough, england: aquarian press, 1987. the golden dawn companion. wellingborough, england: aquarian press, 1986. the golden dawn: twilight of the magicians. wellingborough, england: aquarian press, 1983, ed. the sorcerer and his apprentice: hermetic writings of s. l. mcgregor mathers& j. w. brodie innes. wellingborough, england: aquarian press, 1983. gidney, william starets encyclopedia of occultism& parapsychology. 5th ed. 638 [edward dunning. selected masonic writings of a. e. waite. wellingborough, england: aquarian press, 1988. gilbert, robert a, and michael a. cox, eds. the oxford book of english

s of the enchanting der prager golem of chayim bloch, translated into english by harry schneiderman as the golem: legends of the ghetto of prague, published in vienna in 1925. the book contains photographs of the altneuschul and the monument to rabbi loew in prague. one of the legends related by bloch is the golem as water carrier, and there is a tradition that this story inspired goethe s ballad the sorcerer s apprentice during his visit to prague. the prague legends also stimulated production of the german silent film der golem, directed by henrik galeen and paul wegener, released in 1915 and remade in 1920, as well as later czech and french films on the same theme. it also seems likely that golem legends may have influenced british novelist mary shelley in the creation of her famous nov

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antments, and means are instantly taken to ascertain by whom the mischief may have been wrought. for this purpose the nearest relative takes a quantity of the juice of floripondium, and suddenly falls, intoxicated by the violence of the plant. he is placed in a fit posture to prevent suffocation, and on his coming to himself, at the end of three days, the mohan who has the greatest resemblance to the sorcerer he saw in his visions, is to undertake the cure, or if, in the interim, the sick man has perished, it is customary to subject him to the same fate. when not any sorcerer occurs in the visions, the first mohan they encounter has the misfortune to represent his image. it seems that by practice and tradition, the mohanes acquired a profound knowledge of many plants and poisons, with whic

ic spirit, shades into modern spirit contact in spiritualism. necromancy has long been regarded as the touchstone of occultism, for if, after careful preparation, the adept can successfully raise a soul from the other world, he has proved the success of his art. the occult sages of the past have left full details as to how the process should be attempted. in the case of a compact existing between the sorcerer and the devil, of course, no ceremony is necessary, as the familiar is ever at hand to do the bidding of his masters. this, however, is never the case with the true sorcerer, who preserves his independence and trusts to his profound knowledge of the art and his powers of command. his object therefore is to constrain some spirit to appear before him, and to guard himself from the dange

new set of modern accounts of pacts with the devil began to appear. such pacts were discussed at length by paul christian in his monumental history and practice of magic (1870. montague summers, for example, describes an incident reported in 1929 by maurice garcon, who claimed to have watched a sorcerer invoke satan in a secluded location near fontainebleau. at the peak of the midnight ceremony, the sorcerer offered the devil a pact written in his own blood. he offered his soul and another soul to the devil for every wish he was granted in life. however, the devil did not appear. gracon said he believed that the devil refused to become visible because he (gracon) was spying upon the sorcerer. sources: christian, paul. the history and practice of magic. n.p, 1870. revised edition, new york

u, men whose powers are more terrible than those of all the witches. i was talking to a to obaoba. medicine-man.the other day, and i asked him why his taking a stone out of a man s chest did not cure him. oh, said he, he must have been smitten by a barau. a very logical statement this. cases the to obaoba cannot cure are under the fell stroke of the barau, from which there is no escape, except by the sorcerer s own incantations. the fijian sorcery of drau-ni-kau appears here in another form called sumana or rubbish. the sorcerer obtains possession of a small portion of his victim s hair, or skin, or food left after a meal, and carefully wraps it up in a parcel, which he sends off to as great a distance as is possible. in the meantime he very cunningly causes a report of the sumana to be ma

m, he said, who makes the wind and the rain and the harvest in your land? i answered, god. ah, said he, that s it. god does this work for your people, and i do it for our people. god and i are equal. he delivered this dictum very quietly, and with the air of a man who had given a most satisfactory explanation. but the one great dread that darkens the life of every native is the fear of the bogau, the sorcerer who has the power to cause sickness and death, who, in the darkness of the night, steals to the house of his unsuspecting victim, and places near the doorstep a few leaves from a certain tree, containing the mystic power which he, by his evil arts, has imparted to them. the doomed man, on going out of his house next morning, unwittingly steps over the fatal leaves and is at once stric

tly used for charms and exorcisms. fumigation with a censor was also employed by the assyrians for exorcism, but the possessed person was often guarded from the attack of fiends by being placed in the middle of an enchanted circle of flour, through which it was thought no spirit could break. wearing the glands from the mouth of a fish was also a charm against possession. in making a magic circle, the sorcerer usually formed seven little winged figures to set before the god nergal, blessing them with a long spell that stated he had completed the usurtu or magic circle with a sprinkling of lime. the wizard further prayed that the incantation might be performed for his patient by the god. this would seem to be a prototype of the use of the circle among magicians of medieval times. r. campbell

ny forms, some of them quite familiar to europeans: indeed we find the arabian nights edited by lane, a story of old women riding on a broom-stick. among mahommedans the wizard is thought to deserve death by reason of the fact that he is an unbeliever. witches are fairly common in arabic lore, and we usually find them figuring as sellers of potions and philtres. in arab folk tales the moghrebi is the sorcerer who has converse with demons, and we find many such in the old and new testaments, as well as diviners and other practitioners of the occult arts. in the sanhedrin, rabbi akiba defines an enchanter as one who calculates the times and hours, and other rabbis state that an enchanter is he who grows ill when his bread drops from his mouth, or if he drops the stick that supports him from

deer leather trimmed with red cloth, a mask of red cloth, and a breastplate of polished metal. he then took a drum of reindeer skin ornamented with brass rings and, attended by an assistant, walked in a circle and invoked the spirits while shaking a large rattle. the practice was very similar to that found among the lapps in lapland. as the noise grew louder the spirits were supposed to draw near the sorcerer, who addressed them, beating his drum more gently and pausing in his chant to listen to their answers. gradually he worked himself into a condition of frenzy, beat the drum with great violence, and appeared to be possessed by the spirit s influence, writhing and foaming at the mouth. all at once he stopped and oracularly pronounced the will of the spirits. the tadibe s office was a he

. the celestial philosopher. 2d ed. london: simpkin, marshall, 1847. medical botany, or herbal guide to health. london: simpkin, marshall [1848. the prognostic astronomer, or horary astrology. london: simpkin, marshall, 1851. prognostications on revolutions or solar figures. london: simpkin, marshall, 1845. simon magus (ca. 67 c.e) founder of the heterodox sect of simonites, often identified with the sorcerer mentioned in the new testament (acts 8) who was said to have bewitched the people of samaria and made them believe that he was possessed of divine power. he was born in samaria or cyprus and was among the number of samaritans who came to philip for baptism after hearing him preach. later, when peter and john laid their hands on the new converts, so that they received the holy ghost, s

ded with great awe by the heathen indians, who fear to touch it, or even to approach the place where it is kept. when attacked by sickness, the indians cause themselves to be conveyed to some friendly sorcerer, to whom a present of more or less value must be made. death is sometimes occasioned by those removals, cold being taken from wet or the damp of the river. if the patient cannot be removed, the sorcerer is sent for to visit him. the females are all sent away from the place and the men must keep at a respectful distance, as he does not like his proceedings to be closely inspected. he then commences his exorcisms, turning, and shaking his marakka, or rattle, and chanting an address to the yauhahu. this is continued for hours, about midnight the spirit is supposed to be present, and a c

address to the yauhahu. this is continued for hours, about midnight the spirit is supposed to be present, and a conversation to take place, which is unintelligible to the indians, who may overhear it. these ceremonies are kept up for successive nights. if the patient be strong enough to endure the disease, the excitement, the noise, and the fumes of tobacco in which he is at times enveloped, and the sorcerer observes signs of recovery he will pretend to extract the cause of the complaint by sucking the part affected. after many ceremonies he will produce from his mouth some strange substance, such as a thorn or gravelstone, a fish-bone or bird s claw, a snake s tooth, or a piece of wire, which some malicious yauhahu is supposed to have inserted in the affected part. as soon as the patient

cking the part affected. after many ceremonies he will produce from his mouth some strange substance, such as a thorn or gravelstone, a fish-bone or bird s claw, a snake s tooth, or a piece of wire, which some malicious yauhahu is supposed to have inserted in the affected part. as soon as the patient fancies himself rid of this cause of his illness his recovery is generally rapid, and the fame of the sorcerer greatly increased. should death, however, ensue, the blame is laid upon the evil spirit, whose power and malignity have prevailed over the counteracting charms. some rival sorcerer will at times come in for a share of the blame, whom the sufferer has unhappily made his enemy, and who is supposed to have employed the yauhahu in destroying him. the sorcerers being supposed to have the p

are regarded with great veneration. mr. nowers, on visiting a warau settlement, entered one of those huts, not being aware of the offense he was committing and found it perfectly empty, with the exception of the gourd, or mataro, as it is called by the tribe. there was, in the centre of the hut, a small raised place about eighteen inches high, on which the fire had been made for burning tobacco. the sorcerer being asked to give up the gourd, peremptorily refused, saying that if he did so his two children would die the same night. franz keller, in amazon and madeira rivers (1874, observes of the brazilian tribes as follows: as with the shamans of the north asiatic nations, the influence a paje may secure over his tribe depends entirely on the success of his cures and his more or less impos

pon the witnessing of certain ritual instruments belonging to some primitive tribes, but this only applied to women and uninitiated men. it was considered a degradation for women to behold sacred implements. if taboo does not spring directly from the system known as totemism, it was strongly influenced by it.that is, many intricate taboos arose from the totemic system. there was also the taboo of the sorcerer; it in effect was merely a spell placed upon a certain object, which makes it become useless to others. taboo, or its remains, can still be found even in modernized communities. from its use the feeling of reverence for ancient institutions and those who represent them is undoubtedly derived. sources: frazer, james g. the golden bough. vol. 3 of taboo and the perils of the soul. new y

irgin boy upon a coal-black stallion which had never served a mare and to mark the spot that the horse refused to pass. an officer quartered in wallachia wrote to calmet, giving him an instance of this method. a bulgarian belief was that a wizard or sorcerer may entrap a vampire by placing some food for which the vampire has a partiality in a bottle. when the vampire enters in the shape of fluff, the sorcerer can seal up the flask and throw it into the fire. scientific views of vampirism the british custom of piercing a suicide s body with a stake would appear to be a remnant of the belief in vampirism. such beliefs were also to be seen in the polynesian tii, the malayan hantu penyardin (a dog-headed water demon, and the kephn of the karens, which devoured human souls. the english anthropo

FAUST

hat a bitter pang i find that in this hour your consecrated head s in league with satan s power. true- as it seems- you re on the throne, secured by right, but woe! in the lord god s, in father pope s despite. which when the pontiff learns, swift judgment he ll deliver, his holy bolt will crush your sinful realm forever. he has not yet forgot- the day that you were crowned, a solemn time- you had the sorcerer unbound. and from your crown, where christian honour hung suspended, the ray of pardon first on that damned head descended. but smite your breast, and straightway from your wicked gain give back a moderate mite unto the holy fane; that broad and hilly space where your tent stood erected, where by an evil spirits -league you were protected, where to the prince of lies you lent attentiv

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

as having little value compared to the vital energy of the shells they seek to gain. 2 f 3# way of the angels of destruction and way of the angels of elohim the left-handed path is very rapid because of the intense focus of the mind in hatred for god-as-adversary. this path can therefore yield some results in a relatively short time, but 4' 8: h" 2: 2 2:e 8% inevitably ends in the destruction of the sorcerer because he/she cannot withstand the power channeled through their shells from the higher sefiroth. most do not make it past the gate of the tzade o between the sefiroth power/fire and understanding/ north. very powerful black magicians, who make it up the column of the left without shattering their shells, are denied access to atziluth (world of emanation) by the action of the gate of

FRATER TENEBROUS CULTS OF CTHULHU

ism, an all-in-one and one-in-all of limitless being and self. as such, a particular physical from cannot be ascribed to yog-sothoth, though in the dunwich horror, the offspring of his mating with lavinia whateley is compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley c

FRATER U D PRACTICAL SIGIL MAGIC

h into a male) demon wi n astaroth. today fs evocatory magicians might be in for quite a surprise or two, if, for example, a supposedly male demon like kedemel from the venusian sphere suddenly appears before them as a female entity (quite obvious, actually, but who would have thought of it beforehand) 2. ray sherwin, writing as a form o milar connection in his excellent theatre of magic (leeds: the sorcerer fs apprentice press, introduces the term gliminal gnosis. h 3. compare the section gthe physiological gnosis h and the subsequent explanations in liber null (york beach, me: samuel weiser, inc, 1987, p. 33ff 4. kenneth grant, images and oracles of austin osman spare (york beach, me: samuel w 5. incidentally, this difficulty can even be used constructively should you encounter problems

rchment xchange. in extremely paper-thin form it is also utilized 0. cf. sujja su fa fno-ta gdie sprache des unbewusten, anleitung zur erarbeitung einer individuellen ritualesprache h in unicorn, iii/82, pp. 137-441 ic in seeing a giraffe with closed eyes, try very intensely not to see one. sometimes the spell is immediately broken by this simple trick. 6. ray sherwin, the book of results (leeds: the sorcerer fs apprentice press, p. 34. 7. i should perhaps briefly point out that virgin parch-ment is not, as many people still seem wont to believe, tanned from the hymens of desperately destitute virgins! instead, the skin of unborn calves is used for its manufacture. laughter the s abortion for obtaining it, only animals which have died in an accident, had to be put to sleep, or died a natur

e aesthetic corrections may his thesis is enlightening and witty and annot be discarded completely, although a convincing ided more clarity to his rocedures. 11. for example, refer to sujja su fa fno-ta fs element- magie (bad honnef: edition magus, 1983, pp. 51- 56. 12. cf. my article gmythen in tuten. vom magischen umgang mit analogien h in unicorn, 2 13. ray sherwin, the book of results (leeds: the sorcerer fs apprentice press, p. 32ff 14. see timothy d farch smith fs introduction to francis barrett fs the magus (secaucus, nj: citadel press, 1977, pp. vi-vii. his explanation is a bit tricky. the magician places the figures of a magical camea in their numerical order (always from left to right, starting in the bottom row) in a camea. after this, he traces the numbers following their numer

GILBERT THE SORCERER AND HIS APPRENTICE

pposing that it was another boy of the same name who was educated at bedford .3see holland's letter to westcott qf1910,quoted in howe,op. cit.,p.40.4entitledthe qabalah;mathers gave his lecture on3june1886.abrief abstract was printed inlighton19june.5 kabbalathe kabbalah unveiled(george redway,1887. 6e.g.byelliehowe,op.cit.,and by ithell colquhoun,op, cit.7w.b.yeats,autobiographies(1926),p.232.12 the sorcerer and his apprentice8a.e. waite,shadowsof life andthought(1938),p,99.9 in his brief, unsigned memoir printed intheoccultreview,vol. xxix,no.4,(april1919),pp,197-199.10 j.w. brodie-innes,macgregormathers,somepersonalreminisc255ences,intheoccultreview,vol. xxix,no.5(may 1919),pp. 284-286.11r.a. gilbert,thegoldendawn:twilightof themagicians(aquarianpress,1983).part one: papers bys.l.macgre

up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself,butfor those who have not yet attained unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer

life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member 'i am the vine, ye are the branches' said

owing way: the 22 trumps are not all of the same value. 21, 20, 19, 18, 17, are called the five greater trumps. 1, 2, 3, 4, 5, are called the five lesser trumps. whoever has three of the greater or three of the lesser trumps in his hand, scores s points for the same; 10 points if he has four; and 15 pointsifhe have all five.ifthe player hasanyten trumps in his hand they will score 10 points,any74 the sorcerer and his apprenticethirteen trumps 15 points. it does not matter if greater or lesser trumps, which have been already scored, form part of such ten or thirteen;allscores ate independent of other combinations. furthermore, for any cards to be scored they mustbeshown to the adversaryatthetime of scoring; this rule holds good in all cases. the non-dealer scores and leads first.ifthree pla

have had a strange and romanticcareer-'i may have looked surprised, being conscious of nothing of the kind, but i said nothing and tried to be as blank as possible. she went on without a moment's hesitation, telling a story that quite bore out the opening, a wild yarn of romance and adventure, including an elopement or so, and several duels, among other things, lasting i should say about twenty94 the sorcerer and his apprenticeminutes. then she suddenly stopped, and looking full in my facesaid 'is that correct 'perfectly' i replied,'butit's not me 'what do you mean 'well' i said,'you have told me almost line for line a story i am writing, which is notyetfinished, and which no one has seen. it is lockedup.in my desk 'i saw it. every incident passed before me as though it were your own memor

he old occultism and the old fairy lore have retreated out of sight, and largely i fear out of mind. therefore i have tried to string together a few rambling memories, in the hope of preserving some traditions which the present generation is in danger of losing altogether. others more capable must judge of their value; i can only vouch for their truth as personal experiences of a time when the102 the sorcerer and his apprenticeoccultism of the celtic west was not only a very real thing,butwas looked on as utterly natural. i knew nothing of folk lore, and the idea of collecting and comparing legends and myths never occurred to me. butihad all a boy's keen relish for a fairy tale, especially when told as an obvioustruthby people who really believed it. sooth to sayiwas rather wearied of the

iful than we ever are' they are natural instinctive poets, these celtic islanders of the west. i stood once with an old boatman on the western shore of mull, looking out over the sea to the sunset, on one of those evenings when a faint mist lies over the water, and the eye fails to catch the line of the horizon. at one moment it looks at the breaking wavelets, or the tiny islets glowing in the104 the sorcerer and his apprenticegolden light, the next with no perceptible break it is scanning the bright cloudlets that seem like islands in the sky. the old man gazed silently for a minute or two, then extending his arm he said 'do you see! the gates are down tonight. we might just take a boat and sail on and on into tir-nan-oge' then after a pause 'my lassie's there waiting for me' i knewhow.th

ations and enlisted,butnone knew who played it, and the old man who told me said solemnly,'itwas no living piper who set that tune on the great pipes' many strange stories too i have heard when sitting by the shore, and watching the gambols of the seals in the offmg, for to the celt of the islands the seal is at least half human, and is capable of taking human form. but woe to the man or woman106 the sorcerer and his apprenticewho is beguiled by one of the seal people 'the form of a god with the heart of a beast' they say.itwas in the north of skye, not far from portree, that a young fisherman took me once to see a seal that had got stranded in a rock pool 'many's the one she has killed' he said 'look ye only at the eyes of her now' anyone who has looked into the eyes of a seal may be pard

the nature of the elementals 'they are human' he said,'butthey don't come from adam, as we do. they never fell. but they are like us, whether they live in the land or in the water. some of them are very tiny. oh, yes! i've seen them often, little people about as big as small birds may be. but there are others as big as we are,buttheir bodies are like mist you understand, or like a cloud in the108 the sorcerer and his apprenticewater, so you can't see them unless your eyes are used to them. but they can make themselves solid like us; i don't know how,butthey can. and then it happens that one of them will sometimes marry one of us, and the old men say the fairy gets a human soul then' all the time he was talking he was fingering his chanter at intervals, as if helping out the ideas that he c

d ordinary affairs.thusa minister in west ross, not long ago, told his housekeeper to set out tea for a dozen persons in half an hour.themanse was in a lonely glen, and there had been no word of any guests expected. nevertheless the minister persisted, and sure enough within the half hour a motor-car drew up at the manse door, with a large party. they had only stopped for a moment to greet the110 the sorcerer and his apprenticeminister, who was a friend of the owner of the car. but he pressed themtostay, assuring them that they were expected. they replied this was impossible, as theyhadonly thought of stopping there ten minutes before. but the ample preparations were convincing proof.theminister then asked where was the boy on the bicycle? they knew of no boy on a bicycle,butin due course

y at any time. but it is better that he should take them as soon as he conveniently can.itis important that he should from the very first remember his pledge of secrecy, and he should therefore provide some box or recepticle that can be kept locked in which the mss can be kept.itis also convenient for his future work that each ms should be separate.itis not good to copy a number into one book.118 the sorcerer and his apprenticea number of small ms books of the same size will be found hereafter the most useful. i am personally always willing to reply to any questions or difficulties which any student may find in the courseofhis studies. any of the above mentioned lectures may be and should be copied,butthe originals should be returned as soon as possible. and note that the student must also

ve evidence,buta great wealth of speculation. the connection with the hebrew alphabet would largely depend on the attribution, and as twenty-one out of the twenty-two cards are numbered, the position assigned to the card marked zero called le mat, or the fool, must be the crucial point; and as to this there is wide divergence among the commentators. the wise student will maintain an open mind,122 the sorcerer and his apprenticeand wait for further evidence; eliphaz levi appears to take one a certain distance, and then slams the door in one's face,butwhether because he did not know, or whether, knowing the secret tradition, he was unable to tell more, who shall say? in any case all are agreed as to the fascinating quality of his work, and undoubtedly no one can read it without having his in

med merely empiric, and founded on no system, as indeed are the meanings ascribed to cards by the ordinary type of fortune-teller today. more doubtful were mrs emery's sugges255 tions of egyptian correspondences. she was a diligent student of egyptology, though perhaps not quite as much of an authority as her friends claimed, and with natural enthusiasm was apt to see ancient egypt everywhere.124 the sorcerer and his apprenticeanother unexpected gleam of light came to me from a friend of the late charles godfrey leland, who told me that leland had some special knowledge of a peculiar system of gipsy cartomancy, which for reasons known to himself he was not at liberty to divulge, and of a special pack of cards used by them.thefriend who told me this had never seen the cards,butfrom the evid

nt of healing lifted up by moses in the wilderness, which was a type of christ. appropriately then in the old designs is the two of pentacles illustrated by the serpent coiled in the symbol of infinity.theinterpretation may be true or false, i claim no special inspiration for it. it is merely a suggestion. but from whence comes mr waite's dancing man?ifhe belongs to any of the old forms of the128 the sorcerer and his apprenticetarot, or is in any way connected with the original designers, he is worthy of serious consideration. but one would like to know his origin and credentials. and the same remark applies to the other designs. i am aware that my contribution is exceedingly small, but in tracing a path so obscure the faintest gleam of light may be of great value; i wholly agree with mr w

llywhatwas the old formulaofegypt, devised in the days. when ceremonial magic was an exact science, whoseinherentstren!2421has enabled. thesystemto surviveformany. thousand years, long after all knowledgeorbelief in its rationalehadbeenlostto its practitioners. with this key the student can interpret many of the. recorded practices of witchesandwizards, of which themselves wereutterlyignorant.132 the sorcerer and his apprenticein the british museum is such a formula contained in the papyrus of nesi amsu, a scribe of amenra(no. 10188, dated in the twelfth year of pharaoh alexander, the son of alexander (i.e. alexander ii, about 312be,almost every detail of which may be paralleled from the witchcraft trials. it must be recited over the name of apophi, written in green ink on new papyrus, and

GOETIA LUCIFERIAN

magick is the arte of ensorcelling the self, building and isolating the psyche. the goal is specifically a higher articulation of the soul and the will of the individual. it is considered black because this is the symbol of the unknown, such is a large part of the psyche and subconscious. the black magician is therefore one who works on the self, building and defining the character of i or being. the sorcerer is thus one who encircles energy and the spirits of the dead and the subconscious around the self; to strengthen and explore the avenues of a strong and open mind. the black magician also understands the respect which is necessary with working with exterior forces which often relate in an interior context. this is the key to the goetic sorcery path which is for this reason considered

ions, but the possibilities of becoming something better. the goetia as it is a tool of darkness; it is also a tool of strengthening the self one of fiery light. one must observe the nature of goetic spirits, which generally may be harmful or beneficial depending on how may approach them. in a modern context, the magician is now able to step out of the medieval mode of summoning separately rather the sorcerer now moves forward into the point between the summoner and the summoned. this is the axis of which all change, self-deification and the widdershins dance of the adversary is accomplished and developed. one may perform rites based around the princes of the infernal realm or the sub-princes accordingly. much of this useful information may be found in the s.l. macgregor mathers translated

me and devour and is associated with amaimon, a grand daemon) 11 the rite of the coiling dragon (leviathan, the crooked serpent) the darokin walk of the coiling dragon is the averse trance-way of the adversary, thus the initiate becomes as the image and essence of shaitan through the invocation of the four powers under the infernal princes. in the coiling of this black light and cunning fire, may the sorcerer become isolated and strong against the natural order. the individual is separate, yet a fire made vessel of azazel-lucifer, known as azal ucel, the daemonic angel of adversarial awakening. begin the rite in the southern quarter, relative to azazel, the initiator of the path. the sorcerer should construct the circle of the dragon as one uses in this goetia, encircling the self in the a

onic (demonic) spirits are often fallen angels; those who have tasted from the golden cup of the celestial realm of lucifer, and by falling into the infernal realms have learnt the dark ways of their own sorcerous making. such daemonic forces are but in some ways mirrors of our self, we must gain by association and invocation. this, by this work alone, will strengthen and develop the very self of the sorcerer, the ever changing luciferian and promethean essence from which the body and mind it itself a grand grimoire of shadowed knowledge. our soul must be enflamed as the serpent and must work accordingly as the devil in flesh, the tester of the limits and the initiator upon earth. work always with a goal in mind and do not dabble with the spirits of the goetia. you have been warned. workin

you. consider the higher articulation of the spirit and how this may associate with the balanced aspects of the self. in most cases the demonic is in relation to the angelic, a combination of celestial and infernal aspects. when invoking either daemonic or angelic spirits, one must control every thought based on the desire and will, not to mention the impulses which may come forth. in most cases, the sorcerer will feel differently as he or she invokes the force that is the mind moves with inspiration under the spirit summoned. 13 such methods of invocation act not in mere possession in most cases, rather activates areas of perception according to the individuals associations of inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that whi

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

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

he same fashion, move widdershins in your alignment with the four daemon princes and subprinces, in your own design. summon then with an enflamed mind, the dragon-serpent which is the angelic essence of the soul, the eye of azal ucel shall burn forth from the darkness to reveal the light. the circle itself is not a tool of keeping spirits out, rather the circle is the concentration point of which the sorcerer summons forth the energies within the earth through him/her self, that it is the ensorcelling of the shades and elementals of the self the great arcana of the i, or luciferian being. the circle should not be considered a means of protection, the magician who would fear and cower within a circle and still seek to summon forces which he will not become one with, is not strong enough as

ed black sun my essence unto seth! azal ucel! i invoke the baphometic spirit of fire! 19 invocation of the adversary the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone

he blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. 20 upon the hour of noon- invocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of s

the angelic (celestial/empyrean. the triangle contains in the center a circle, this is the summoning point of which solomon was said to bind such spirits. the inside of the triangle contains the name azazel, being a significant change from the traditional michael. the purpose of this is to have the circle blessed with the deific power of azazel, who is also more commonly recognized as lucifer. as the sorcerer of the left hand path seeks communion and a form of antinomianian self-deification, an association of self with azazel is thus made, a formal confirmation of the dedication of the path. it is by this self-deification that the daimon is controlled within the circle by the focused will of the magician, rather than a holy force. this is a psychological approach in which the sorcerer full

rammaton the symbol of strength and conceptual imagery of the pentacle of solomon, the magus who bound the 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 betwee

or moon. the vessel of solomon 27 this is in a modern context the fetish or urn which is the home of the spirit. it is also known as an nganga, such in the methods of primal sorcery. the magician should create or obtain such a pot or urn for which you will summon and bind such spirits to. this is traditionally symbolic to the vessel of solomon of which he bound the 72 djinn of the shemhamforasch. the sorcerer who seeks to transmit the knowledge of old through their essence of being may use these vessels as a womb for the daemon of the sun or the moon. upon obtaining the proper urn or pot, wash and purify the vessel for a time. allow it to dry in the light of dawn until dusk. allow the sun s rays to purify the urn and prepare it to house the great familiars and djinn of the fallen angels, w

ed in the vessel for some days and nights. this is an optional method which is very dangerous 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 imag

ll drive them to sexual acts with sleeping men. the black mirror is considered also a tool for atavistic resurgence that the demons of the mind or the lycanthropic state may be brought out by enchanting the self to open the imagination to images in the reflection. the black mirror in the work of the goetia is used as a tool to communicate with the bound spirit or familiar after initial evocation. the sorcerer who summons the angel or demon may bind it accordingly to the vessel, and at a later time evoke the spirit again and use the black mirror to visualize its form and impressions it may send. if a specific goetic spirit is bound with the magician as a familiar/famulus, then the black mirror is ideal in communication. some have used divination boards in front of black mirrors to communica

HEKAS

e of the polar circumcession, he will base his spiritual expression, his magic, upon these perceptions and consequently the circle will arise as a central motif. this is a point to be taken into account and distinguished from the transmigration of techniques demonstrating very specific applications of the motif. we may also add a further interesting etymological note at this juncture, namely that the sorcerer- being 'he who en-sorcels, is also 'he that en-circles, since 'to ensorcel, from ensorcellement ,is 'to encircle, also we may cite sortiere 'to cast lots, and thus the sorcerer is the type of the magical operator who casts the circle of arte to bind and align the turning of chance to the design of will. we may to give further examples of derivations, cite certain terms and symbols fam

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

le ase email occ u lt .d igit al.mob iliz ation@gmail.com complacency s-erves t h e o ld gods. by the same author: astrology and the third reich the magicians of the golden dawn masonic underworlds (in progress) also in thisseries: the magical mason: forgotten hermetic writings of w. w. westcott editedby r. a. gilbert the rosicrucian seer: the magical work of frederick hockley editedbyjohn hamill the sorcerer and his apprentice: unknown hermetic writings ofs. l. macgregor mathers and j. w. brodie-innes edited by r. a. gilbert ibe 1llebemist of tbe golden 'dawn (lhe tetters of the1ivd (1.11. l1jton to 1.t.gardner and tithers 1886-19 6 edited with an introduction by ellie howe the aquarian press wellingborough, northamptonshire contents introduction the letters index ofpersons page 9 19 iii

HP LOVECRAFT HISTORY OF THE NECRONOMICON

after its latin translation, which called attention to it. the arabic original was lost as early as wormius' time, as indicated by his prefatory note [the rebel press edition adds paranthetically "there is, however, a vague account of a secret copy appearing in san francisco during the present century, but later perished in fire- a transparent reference to clark ashton smith's tale "the return of the sorcerer. indeed, lovecraft says in a letter to richard f. searight (1935 "this 'history' must be modified in one respect- since klarkash-ton's 'return of the sorceror (pub in strange tales 3 yrs. ago) tells of the survival of an arabic text until modern times] and no sight of the greek copy- which was printed in italy between 1500 and 1550- has been reported since the burning of a certain sal

INTERVIEW WITH ANDREW CHUMBLEY

hrough knowledge: sorcery is the knowledge of the universal points of transmutation. its art is to cultivate the ability to manipulate these foci of power in accordance with will, desire and belief. in practical terms, i consider sorcery to be the knowledge of the fundamental principles or sacred letters which govern the control, manipulation and application of magical force. these principles are the sorcerer s alphabet. when focused via ritual, they determine the very arena of one s unique self-existence. the principles of the magical quintessence are used to coordinate force and form, to inform strategies of sorcerous behaviour and to empower expressions of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sorcerous knowledge and by the path that c

INVOCATION OF THE ADVERSARY

ame of our lady. so mote it be! aotinvocation of the adversary by akhtya seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lu

he blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self m

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

IRISH WITCHCRAFT AND DEMONOLOGY

arts no rank or class in society was spared; the noble equally with the peasant was liable to torture and death. this was especially true of the earlier stages of the movement when sorcery rather than witchcraft was the crime committed. for there is a general distinction between the two, p. 22 though in many instances they are confounded. sorcery was, so to speak, more of an aristocratic pursuit; the sorcerer was the master of the devil (until his allotted time expired, and compelled him to do his bidding: the witch generally belonged to the lower classes, embodied in her art many practices which lay on the borderland between good and evil, and was rather the slave of satan, who almost invariably proved to be a most faithless and unreliable employer. for an illustration from this country o

ISIS UNVEILED

on by the chaplain of the palace, who was apprised of the plot, and at midnight of the appointed day, in the chamber of the sick man and in presence only of catherine and a few of her confederates, the 'devil's mass' was celebrated. let us give the rest of the story as we find it in one of levi's works "at this mass, celebrated before the image of the demon having under his feet a reversed cross, the sorcerer consecrated two wafers, one black and one white. the white was given to the child, whom they brought clothed as for baptism, and who was murdered upon the very steps of the altar immediately after his communion. his head, separated from the trunk by a single blow, was placed all palpitating upon the great black wafer which covered the bottom of the paten, then placed upon a table wher

KETAB E SIYAH

ets that i entrust to you, my brothers. to the south of these high-peaked hills upon the burning plains of africa, hidden within a high-walled valley, carved out by the passage of a river's flow, is a wondrous garden abounding in verdant growth. there grow herbs of such rarity that nowhere are they found but in that garden. the fruits of that place are endowed with potencies that are unmatched by the sorcerer's art. of most worth to our purpose are the fruits of two trees that grow within the garden's boundaries. the first of these trees is needed by our course and if it cannot be secured then we must fail. the second tree also would greatly aid us if it too could be gained by any device. the first tree bears, upon its boughs, the fruit of knowledge of consequences; its power is too bestow

t man of many things that he knew not. ashmedai and aset taught to the sages of the nephilim the letters of recording and the numbers of counting that their words would not be lost like breath but would be recorded upon tablets of stone. they taught to them how the future might be perceived amongst the stars or in the entrails of beasts, cut open at the belly with a blade of bronze. in the art of the sorcerer they instructed the kings of men to command the spirits of the land and sky to make fertile the fields and bring forth rain that the harvest of the year might be trebly abundant. they tutored their disciples in the way of the staff and word by which demons might be convoked and abjured. thus did the children of satan learn their magicks and became magicians of power to rival angels. a

ar and aset though their idolatry was most corrupt much removed from perfect shurupuk. shurupuk, chaldee and kart-hadasht were long faded from the world. those that heeded not muhammed went against him with stones and drove him with his disciples from the city of mecca and cast them upon exile's road to medina. now made gabriel the voice of the prophet most eloquent of tone and word, beguiling as the sorcerer's tongue. the people of medina, hearing his clear voice, hailed him as god's prophet, though in truth he was not, and were made to fall down upon their knees before gabriel and heaven. again did my children kneel: they that should stand with pride. in medina did muhammed raise an army and march with it against mecca that he might avenge the slight against him. thus went he against the

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

ing to escape a devil-worshiping black magic satanic witch cult. spells a spell is a series of words or incantations accompanied by a ritual with the purpose of altering the outcome of destiny. throughout time and place, those with supernatural powers have been able to cast spells for both harm and benefit to themselves and others. the successful casting of a spell has three essential components: the sorcerer, magician, or witch who is to perform, a ritual, and the actual spell. the importance of the wording and pronunciation of the spell varies as one moves geographically around the globe. for example, in ancient egypt the words were the most crucial elements in the casting of a spell. in western magic, however, it is the level of power invoked by the combination of the spell and the ritu

ed haitian zombies and found that they were actually individuals who were given drugs that made them appear dead, and then buried alive. the victim is given a strong poison, either through an open wound or in food. the potion, usually a powder, contains various toxic animal and plant products including such natural poisons as bufotoxin and tetrodotoxin that induce a state that appears like death. the sorcerer later utilizes other substances that revitalize the victim. the victim who has received the potion experiences malaise, dizziness, and a tingling that soon becomes a total numbness. he or she then experiences excessive salivating, sweating, headaches, and general weakness. both the blood pressure and the temperature of the body drops, and the pulse is quick and weak. this is followed

adaches, and general weakness. both the blood pressure and the temperature of the body drops, and the pulse is quick and weak. this is followed by diarrhea and regurgitation. one experiences respiratory distress, until the entire body turns blue. sometimes the body goes into wild twitches, after which it is totally paralyzed, and the person falls into a coma in which he or she appears to be dead. the sorcerer retrieves the victim from the grave, and revives her or him with a potion referred to as zombi s cucumber. disoriented, afraid, and psychologically or physically abused, the revived victim is given a new name, and becomes the de facto slave of the sorcerer. zombies are traditionally put to work in the fields, although some are said to do other kinds of work. they need minimal nourishm

LUCIFERIAN SORCERY

ack flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and determination to pass through the long winding path of the sorcerer. our goal is to become and achieve through the process of self-deification and self-transformation through this luciferian gnosis. shaitan, as it is called is lucifer the fallen angel. lucifer fell from his desire to be separate from the consciousness of the universe, that through antinomianism he sought to be the gateway of god itself, to be growing and illuminated in essence. it sho

s as shaitan or lucifer itself. the witches sabbat itself emerged from the dreams of the profane, those who knew not the ways of the cunning folk and their work. it was because of the times of persecution that many kept their art secret, working and weaving their webs of sorcery and magickal illumination unseen by outside folk. the sabbat is the meeting place of the feri, lycanthrope, vampire and the sorcerer s shades which act as familiars. it is the great manifestation of the hidden law, and that we may, by imagination, become lucifer in our self. it is through the chalice of lilith, revealed as babalon, that we seek the union of the goddess. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the witches sab

st, 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 guides for the great shade

light 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 the goat and the serpent i come to thee. i walk now the witches sabbat path, reborn under the luciferic shado

ome sorcerer s due to aesthetic alignment prefer to use 23 the goetic circle of pacts, as developed by eliphas levi. this would be advised if for the advanced black magickian who is able to ultimately balance the concepts of holy and infernal. one would use the rituals of daemonic evocation or summons of shadow forms or qlippothic beings for such operations, not the great work or holy magick. let the sorcerer not be bound by the instruments of magickal art, for these are outer projections and extensions of the will. the sorcerer may be clothed and draped in the night sky, covered in the grave soil and green of the earth and through the perception of the awakened eye (lucifer) and black flame (seth) shall he or she work magick. free yourself of instruments only to command their use accordin

fleshing all desires. belial those who wear the cloak of wolves, given their blood to the ecstasy of ahriman the desire of flesh is our temple of heaven and hell, from which all desires may become. by facing the seraphim may armiluss al dajjal awaken within, the earth will then answer a great song. casting the shadow of cain via nocturne solitary version. this is a small ritual designed to imbibe the sorcerer with a focused current of being, from which he or she will enter the luciferian gnosis with ease. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self from the west, i invoke the force of anubis, the opener of the way from the south, i invoke the force o

al cup used for philters and ceremonies. while some covens and individuals use the silver cup, one may use a kapala as well, which is a human skull cap often imported from tibet. coven a small group of magickal practitioners. often 13 in number. covens may be of a smaller size as well. daemon from the greek daimon, meaning spirit. the daemon is the root of demon therefore represents the spirit of the sorcerer and the exterior spirits on the astral plane. djed egyptian, represents stability and strength, associated with the backbone in the funerary cult. in the union of the circle, djed is the holy aspect in union with the shadow of the magician, the very aspect of initiation towards the great work. evocation the act of calling the spirit into and area, out from the self. evocation generall

evocation generally involves servitors, familiars, and daemons. a potent and dangerous aspect of ritual magick and sorcery is to evoke the force into the triangle, and then enter the triangle and invoke the force, calling it in. this results in an aspect of possession and leads to higher developments of the consciousness and psyche. familiar- the servitor or animal spirit which is associated with the sorcerer. the familiar may be evoked and bound, or may be created by the individual to assist in the workings of sorcery. called also the famulus (latin) fetish an object from which the focus of a spirit or coven item is charged. this is the home of the famulus and is an extension of the sorcerer. holy guardian angel the true will, the divine aspect of the self as the psyche, the immortal aspe

n as the holy guardian angel, the spirit of light and perfection in itself. 35 kapala- human skull cap consecrated as a drinking cup or chalice. pathally used in tibetan chod rites. lycanthropy assumption of astral and conscious transformation in to an animal form. used in dreaming projection and atavistic rituals. manes the shadow of the dead, spirit forms which may be controlled and absorbed by the sorcerer s own astral body. one may feed the servitors themselves from this, that they may take their shadow and from your will form their shapes in darkness in whatever fashion you so desire. necromancy evocation and communion with the dead. sabbat- the meeting of witches in the dream plane, the secret arcana of leaving the body. there are two aspects of the sabbat, the empyrean/celestial (of

LUCIFERIAN SORCERY AND SET TYPHON

nubis is a tester, one who would way the heart of he or she that sought to emerge or dive unto the celestial or infernal realms. anubis is also a mortuary god, residing over embalming and funeral preparations. within luciferian sorcery, one undertakes the mask of anubis to become like anubis, some may seek the shades of the dead or further necromantic experiments depending on the predilections of the sorcerer. the alphabet of desire considered a formulaic point of congress with the `other' or 'otherness, the alphabet of desire is an unspeakable grammar which communicates with azoth or the subconscious. azoth is the beginning and the end, that which encompasses the in-between. as a sethian or luciferian, may incorporate the alphabet of desire as a tool of self-determination, or will to achi

onic atavistic nature of self) in unity with the holy guardian angel, the empyrean angelic force, blended with the demonic aspect grants a higher articulation of the spirit force, which is still very much a part of us. the attendant spirit, as familiar may be considered an angelick/luciferian illuminated self. this is of course, not a separate entity but the projected and developed imagination of the sorcerer, from which he or she may visualize a force created from shadow and darkness, blending with the higher articulations of a luciferian spirit of flame (iblis) or light, thus creating and bringing forth the hga or angelick familiar. there is no mystical guideline for this force, it is very much a part of your being, illuminated and empowered by your own desires. fetishes (lesser and grea

ted from shadow and darkness, blending with the higher articulations of a luciferian spirit of flame (iblis) or light, thus creating and bringing forth the hga or angelick familiar. there is no mystical guideline for this force, it is very much a part of your being, illuminated and empowered by your own desires. fetishes (lesser and greater) a fetish is simply a storehouse of power. it represents the sorcerer in some way, particularly an aspect of his or her personality. for instance, a vampyric famulus would be a human skull (the knights templar were said to worship baphomet in the form of a human skull) which holds a consecrated sigil representing the vampyric aspects of self; along with the grave soil of a graveyard in which the sorcerer has rested in and meditated upon death. fetishes

l (the knights templar were said to worship baphomet in the form of a human skull) which holds a consecrated sigil representing the vampyric aspects of self; along with the grave soil of a graveyard in which the sorcerer has rested in and meditated upon death. fetishes are considered a powerful tool in witchcraft and primal sorcery, as they are gateways of consciousness and a growing extension of the sorcerer. in making a fetish, consider the elements which would suit the desired purpose of the elemental. you are creating the famulus, from aspects of the self aided with the manes of the dead, willed into a form which exists through the fetish or storehouse, but ultimately is a repose of the sorcerer's consciousness. a vampyre within the context written of here is a word denoting the essenc

liber hvhi and book of the witch moon. leviathan considered primarily "male" and often female, leviathan encompasses the ancient flesh of mummu tiamat, the primal goddess. leviathan is the unity of sexualities, from which all emerges from this dragon of the depths. leviathan or the ouraborus is considered the encircler of ones path, or will. it surrounds and brings in all exteriors as designed by the sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel who prides knowledge and wisdom above blind faith and servitude. lucifer was the seraph who with a flaming sword and beautiful visage guarded the

aft 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 initiating a further speed of ones becoming through manifesting the qualities and traits of the god forms therein. atavisms are also used in such a way; while often one may use atavistic resur

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

r help in some human undertaking. good spirits willingly lend their assistance to any worthy enterprise, but the evil spirits serve only those who live to pervert and destroy. third. it is possible to make contracts with spirits whereby the magician becomes for a stipulated time the master of an elemental being. fourth. true black magic is performed with the aid of a demoniacal spirit, who serves the sorcerer for the length of his earthly life, with the understanding that after death the magician shall become the servant of his own demon. for this reason a black magician will go to inconceivable ends to prolong his physical life, since there is nothing for him beyond the grave. the most dangerous form of black magic is the scientific perversion of occult power for the gratification of pers

MICHAEL FORD A RITE OF THE WEREWOLF

the craft itself whether it shall enter upon its own heritage as a lineal successor of the ancient mysteries and wisdom-teaching, or whether, by failing so to do, it will undergo the inevitable fate of everything that is but a form from which its native spirit has departmsl i s h i n g 2 a rite of the werewolf the going forth to the infernal sabbat by michael w. ford, akhtya seker arimanius once the sorcerer has undertaken the self-initiation ritual entitled, a ritual of lycanthropy 1 in both parts, and he has visualized perfectly his werewolf shadow, or that similar beast of sorcerer, he has entered into the pact of the devil, the black man of the sabbat. it is the passing of that rite of initiation that will prepare the witch to travel forth to the infernal sabbat, symbolized as the per

eference to an ointment with the following ingredients: the fat of a child (take away christian paranoia= animal fat, juice of water parsnip, soot and deadly nightshade. the unguent which was smeared on the inner thigh contained belladonna, this was said to create flying sensations. a document from the sloane ms. british museum and published in an older book6 presents a werewolf chant7 from which the sorcerer sheds the human form for that of a wolf. such a chant may be used in dreaming chants before sleep if the witch so desires lending to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for noxious beasts, attributed to

foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian9 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire10 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inhe

esembled severed heads, indicating wisdom. it is also the sufis who move against the sun17 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to bow before clay which was adam. it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock angel. in the mesha

force of nature or that of a god, indicating by definition a separate or antinomian force. 11 was traditionally the color of set, lucy lamie21 held the connection that set- typhon was a god form which burns and consumes, he is a lord of the desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming22. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk

t of this ritual is the application of an ancient form of sorcery known as yatuk dinoih25. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the tests, that the forces of darkness embody through the practitioner and allows the isolated self-deification of the sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads

its. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and

MICHAEL FORD BOOK OF CAIN

well on, that i who have embraced the black flame just as set-an of egypt, that i shall dwell in the places of the earth lest seen, but in this path one may find me. by forest or desert some may call me, and i may answer calls of initiation into the circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twi

e cain. tubal cain was demonized as the brother who killed abel, his so-called brother. it was cain, within the region of the middle east, sparked the forge which brought the initiation given to man by shaitan the opposer, or in a modern context, lucifer. from sabbatic sorcery, michael w. ford. casting the shadow of cain phosphorus solitary circle casting this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand sabbatic (luciferian) circle as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my

MICHAEL FORD WITCHMOON

the key. 7 7 chapter one vampyrism, lycanthropy and the dead vampirism and lycanthropy, a fleshing or manifestation of daemonic energies. the shadowside has long been hidden from the basic study of magick on any serious level. the inherent goal of magick is to awaken and explore the self, progression, evolution and individual power. this is gained from first hand experience and study. the path of the sorcerer is never an easy or safe one, many of the greatest dangers exist in the subconscious realm. vampirism has existed and grown in the european psyche for generations, stretching some thousands of years. the same is true with lycanthropy, shape shifting and the darker aspects of witchcraft. lycanthropy is closely connected with the dual aspects of sex and death, as is vampirism. the lunar

never an easy or safe one, many of the greatest dangers exist in the subconscious realm. vampirism has existed and grown in the european psyche for generations, stretching some thousands of years. the same is true with lycanthropy, shape shifting and the darker aspects of witchcraft. lycanthropy is closely connected with the dual aspects of sex and death, as is vampirism. the lunar current which the sorcerer opens and becomes aligned with is based on the aspect of hidden desire and lustful atavisms which manifest in the spirit and form of a wolf, owl, cat and other such animal. lycanthropy can be a useful exercise and individual power points which can be used effectively on the astral plane. this book is meant as a grimoire for the balanced sorcerer. the purpose of this being to offer fur

ed from personal experience 11 11 (ie. childhood or early life trauma) a predatory complex which would act itself out from frustration during the dream state. the main difference between a serial killer and a dreamer is the killer takes his/her desires out on flesh instead of a subconscious dream situation. such an individual would lack self control and the need for balance and understanding. for the sorcerer, it is known that natural instincts of hunting and survival are not to be repressed and ignored, but rather should be explored and understood, for a significant part of the individuals make up lies in those hidden corridors. the lycanthropic strain of humanity lies in its hidden urges and primal desires. english sorcerer and artist austin osman spare (3) brilliantly structured a syste

or harm to others, but to present the choice of shadow exploration and individual understanding and power. there is no seeking of members, as they are few and hidden, like the dream of blue ice which forms on the windows on a cold night. there is no set temple, beyond the individuals who practice upon their own will and desire. the result of the misuse of lycanthropic power is always negative to the sorcerer if used out of the law of "do what thou wilt. in other words if it trespasses on another individual's rights of life and joy then it is wrong, unless provoked or within a magickal combat aspect. our witch- dreams are walking in the rows of the night. forever. astral vampirism and lycanthropy can be obtained once the warlock and witch are capable and adept in the witches sabbat arts. t

within a magickal combat aspect. our witch- dreams are walking in the rows of the night. forever. astral vampirism and lycanthropy can be obtained once the warlock and witch are capable and adept in the witches sabbat arts. this will demand much in the area of discipline, self mastery and will in order to obtain such powers, however, be sure the reward is ten fold for such a development! tales of the sorcerer who in secrecy leaves his or her flesh to take the form of an animal or vampyre spirit to celebrate the horned lord or black god of illumination and life upon earth will be once again whispered in the halls of the dead, our kind never died out or went away, we carried our lineal witch blood through the throes of time and space, covering the earth again in secrecy. 17 17 yelg paterson

ose who have lost their battles with choronzon or as lovecraft called "azathoth (1) and drank too deeply from the mother of abominations. choronzon could be considered the same as the egyptian apep, whom is a demon of chaos. the lord of the luciferian witchcraft cultus is set, the prince of darkness, is known for his battle with apep and by destroying the demon, he becomes the master of chaos. in the sorcerer s life, he or she would seek to become set-like and master chaos (apep. this is a point of high sorcery and mastery of the earth. this is mirrored in the lord of air and fire, lucifer/azazel/shaitan, revealed in the holy guardian angel form azal ucel. vampire elementals are connected with deep desires and lusts that emerge from the subconscious. if undiscovered they will often grow wi

is mirrored in the lord of air and fire, lucifer/azazel/shaitan, revealed in the holy guardian angel form azal ucel. vampire elementals are connected with deep desires and lusts that emerge from the subconscious. if undiscovered they will often grow with the desires of the individual until they rise to the surface. if individuals are unbalanced they create further dangers. i always recommend that the sorcerer be strong and sound of mind before even attempting to invoke or evoke such elementals, for they exist on dark levels of the sleeping mind and hold the keys to the gates of da ath. if one is not prepared they will be brought forth to the gates and come face to face with choronzon, madness will grow until their reality is not his/her own. to evoke elementals who are already in existence

g that nothing is sacred and your life is alien to theirs. the other significant point is that such spirits seek your life force; they literally want to "suck your blood. such demons are powerful during ongoing astral battles and defense; however they are nearly useless for positive workings. some exceptions can be made however not many are worth exploring. use other means. i would recommend that the sorcerer begin invoking the vampire elementals within the mind before the ones beyond. one must master the self before they seek to master their universe! being primarily 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

he new age of shamanic tribal transformation and atavistic resurgence is at hand. 20 20 the vampiric path is not necessarily a life long dedicated focus, it is night side. in other words any other personal path of magickal power and study such as thelema (2, chaos (3, voudon (4, etc. can be a primary focus of the individual. the developed path of vampiric sorcery is of the night and shadows, when the sorcerer may shed his flesh and take to the night sky. it is when the sorceress can assume the form of the cat, raven or wolf and hunt for astral congress. all predatory instincts may be exercised and sharpened. there is no need for the vampiric sorcerer to stay away from the sun or sleep in a coffin, they do not have to wear black or paint their own face white. it is based on the individual's

. evolving a mental connection to the astral plane requires the most rigorous self-analysis. it is during this period of analysis that the aspirant becomes a 'solitary, shunning unnecessary contacts. the reason is that the mind and its magickal abilities are 21 21 strengthened in solitude, and the methods of will training in isolation are therefore the best companions. it is during this time that the sorcerer is able to further practice the methods of sorcery; chaos, thelemic and other methods of magick which will enable a strong transference into the astral world of vampiric sorcery. the individual will begin to learn and understand that all things in this world can be changed or adjusted to the warlock s will and that he/she is ultimately the master of their own destiny. an aspect of pro

im/her self (which most students of the hidden arts have done already) from the sleeping world of people, lost in crowds, lost to themselves and dedicated only to skimming by in their lives. the successful magickian is one who realizes that the universe is composed of simplistic beliefs which are only connected with the extension of the mind. if you believe it, and act towards it then it is real. the sorcerer realizes that gods are creations of man and that spirits and 22 22 energies do exist, though whether their existence is in anthropomorphic form is extremely doubtful. gods are extensions of the mind and it's vast categorizing skills which prove to have a significant role in altering and directing magickal energies towards various goals, and in breeding our desires. the sorcerer views

ilding up and controlling sexual drive for transferring to magickal purposes. it is used to charge a particular wish, or focus energy and bring it into manifestation in a specific form. karezza is an ancient technique which requires an immense amount of control and concentration. it may include autoerotic methods (masturbation) which are implemented to reach the point of orgasm and shortly before the sorcerer stops and focuses instead upon the symbol of their intention. once this stage is complete the sorcerer can enter a dream state in order to project the ideal envisioned. karezza produces exceptional results which can provide an immense power base within the self. the practice itself also teaches discipline, control and mental strength. the essence of karezza is that once orgasm is deni

tead upon the symbol of their intention. once this stage is complete the sorcerer can enter a dream state in order to project the ideal envisioned. karezza produces exceptional results which can provide an immense power base within the self. the practice itself also teaches discipline, control and mental strength. the essence of karezza is that once orgasm is denied then this rampant energy which the sorcerer is controlling may, during vision or dream, be fulfilled in another desired area. this method can also be used to contact a succubus or incubus and is a very useful technique for purposes of evocation and invocation. da ath da ath is one of the zones of the qabalistic tree of life, a great void which is defined as the abyss. the abyss or zone of da'ath is best understood as the dimens

ing exists, you literally step outside yourself. when the individual enters the abyss there is no concept of the self, there is no form or matter in this state. it is during this state that one can inaugurate or enflesh the intense desires, whatever they may be, during a state of forgetting the self. this is the direct communication with the subconscious, the delivering of the letter if you will. the sorcerer who dives through the abyss and acts as an avatar for its power keeps the spirit bound to the earth, he or she escapes the recycling for an amount of time. many memories of a previous life are lost in the traumatic act of death; only the strong willed even emerge with some essence of their power source intact. it is often when the greatest shocks and traumas are inflicted, when the ex

cted, when the exterior and ego built selves are stripped away that the true power source, the core of life is revealed as it really is. aleister crowley often changed his image, assuming different appearances, guises and so on. there is a reason and purpose for such actions, for how can one understand the various avenues and different paths of life if one stays trapped inside one particular ego? the sorcerer who is able to uphold the strength and character of self through will is able to master his or her own universe. he or she can live as they will, creating or destroying as they wish, and relishing all that makes life worth living. this is why change is a wonderful thing, why the dancing egyptian god besz is a chief symbol of the sorcerer, because the form is constantly changing and ev

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

he secret, the word thatonly a man can pronounce; swift then they lifted the veil from the serpent and cast him forthfrom the place among men (emerald tablets of hermes. and so in numerous movies, not all of which are created by perverse personages, we see thegreat tale cryptically and repeatedly insinuated (see highlander, the hunger, scanners,superman, the hidden, conan the barbarian, sword and the sorcerer, battle star galac-tica, v, beastmaster, the dark crystal, cocoon, red sonja, lifeforce, invasion of the bodysnatchers, the invisible man, frankenstein, dracula, flash gordon, trancers, bladerunner ,terminator, the omen, the time bandits, the devil rides out, quatermass, dr. who,blake s seven, space 1999, star trek, the last wave, they live, it came from outer space,the brain from the

of special note is the fact that almost all of them existed and operatedbetween the fifteenth and seventeenth centuries about the time when the portal to the macrobes orcosmocraters was opened by the serpent brotherhood. we forget that most of the pre-industrial sci-entists were occultists and had written on astrology, demonology, and magic. many were metallurgists.the quaint medieval imagery of the sorcerer in his garret, the alchemist in his test-tube filled laboratoryis a romantic smoke-screen behind which lies a very interesting tale that finally needs telling. the following were abstracted from alchemy and alchemists by sean martin:georgius agricola (1494-1555) an expert in mineralogy and metallurgy.henry cornellius agrippa (1486-1535) wrote de occulta in 1510. he was known to have s

MICHAEL W FORD THE VAMPIRE GATE

e possible dangers in the luciferian path, it is important to have the control approach to the actual practice. a good place to start is ahrimanic yoga as described in liber hvhi. the chakras are important in channeling and focusing chi and the associations of the archdaevas therein. to start with taromati, moving upward through the spine will certainly activate a sense of calm and empowerment in the sorcerer. this will give a feeling of rising and elevation as you move up to each additional chakra. the luciferian who visualizes the twin serpents coil upward around the spine, out of the shoulders and the connection to akoman in the ajna chakra and shortly after the ahriman aspect above will no doubt hold some results driven workings. control of nervous movements is also important in the st

prince of darkness in zoroastrian religion. ahriman is considered one brother created by zurvan and was the opposing force to ohura mazda. ahriman is also known as angra mainyu, an older title derived from angra mainyu, being the evil or averse spirit. ahriman is a sorcerer who achieved a means of immortality and power over darkness and shadow. one who creates his desire in flesh. in relation to the sorcerer or practitioner of yatuk-dinoih, the individual seeks by developing their own system of sorcery, to become like ahriman, just as did akht-jadu in the zoroastrian tales. ahriman is called the great serpent or dragon, whose spirit is a shapeshifter and tester of flesh and mind. it was considered in some zoroastrian tales that ahriman and the daevas, his angels, ecisted between the earth

word representing a current of averse energy or evil, through which one aligning their thoughts in possessing spiritual independence, antinomianism and self-deification one may reach into the spirit of ahriman. this supports the initatory foundation of the luciferian path itself the adept prepares to become like the adversary his or her self, based on their own unique path. akht [avestan/pahlavi] the sorcerer who was the embodiment of the yatus, the demonic forces of ahriman. akht-jadu or kabed-us-spae as he was called was mentioned in matigan-i yosht-i fryan. akhtya was the founder and member of the yatus, a coven of demons and sorcerers who wandered persia, practicing and developing sorcery. the name akht itself means evil, filth and pestilence, thus relates to the initiatory nature of a

writings and initiatory symbolism of michael w. ford, algol is the sigillized in one form as a chaos star with an averse pentagram in the center. the pentagram refers to the eye of set, timeless and divine, godlike and independent. the chaos star is destruction, change and power all of which emerges from the eye of shaitan, or set. it is this chaos which then brings order. algol is the mirror of the sorcerer, one who may enter and reside in the pulsing eye of blackened flame. arezura [avestan/pahlavi] arezurahe griva (arezura) in the bundahishin is called a mount at the gate of hell, whence the demons rush forth. arezura is the gate to hell in the alburz mountain range in present day iran. the north is traditionally the seat of ahriman, wherein the cold winds may blow forth. arezura from

e. magick is to ascend and become, by willed focus and direction. cain the antinomian nomad and sorcerer who was the spiritual offspring of samael (the black dragon) and lilith (red dragon/the mother of demons) through the body of eve in biblical lore. cain was said to have been the initiate of the caul, and through his first step on the left hand path (antinomian practice) he is the initiator of the sorcerer and witch. cain is also the black smith who sparks the black flame in the mind of the initiate. tubal-cain is the baphometic daemon which is the enfleshed archetype of azal ucel, or lucifer/samael, the dragon and peacock angel. daeva [avestan/pahlavi] demons, those who are children of ahriman and az. daeva also makes reference to spirit of ahriman, those who have walked the path of th

hniques of sorcery for strengthening consciousness. qlippoth- as the zohar attributes the qlippoth as being a result of the separation from creation it seems by mere definition that the qlippoth is indeed inherent of the concept of the black flame, or gift of samael. between two separate things, there is a concept of separation which essentially is the concept of shells or peels being the aspects the sorcerer must fill and in turn devour in the process of becoming like samael and lilith. the qlippoth and tree of death (da ath) is the pathway to becoming like the adversary, as the tree of life is the path to joining with god (becoming one with. sabbat the gathering and conclave of sorcerers. there are in a conceptual sense, two types of sabbats the luciferian and the infernal. the infernal

thway to becoming like the adversary, as the tree of life is the path to joining with god (becoming one with. sabbat the gathering and conclave of sorcerers. there are in a conceptual sense, two types of sabbats the luciferian and the infernal. the infernal is a bestial and earth-bound journey, similar to those shown in woodcuts and gathering points. the infernal sabbat is sometimes sexual, where the sorcerer may shape shift and communicate with their familiars and spirits. the luciferian sabbat is a solar and air 86 phenomena based in dreaming, floating in air and having sensations of a warm heat similar to sitting out in the sun. the luciferian sabbat is a strengthening and development of the body of light, the astral double of the adept. sabbatic a term which is related as the knowledge

it desires. the witch or sorcerer who is able to attend the sabbat has already freed the mind through a process of antinomian magical practice, thus enforcing and strengthening the imagination as a visualization tool, similar to divination and sight with spirits. shades spirits of the dead, ghosts and phantoms which walks in the astral plane. these spirits may represent in some cases the body of the sorcerer in the plane of the dead, a world separate in some areas from our own living perception. in evocation and necromantical practice, the shades are brought around and closer to the world of the living. sorcery the art of encircling energy and power of self, by means of self -fascination (inspiration through the imagination. sorcery is a willed controlling of energies of a magical current

te in some areas from our own living perception. in evocation and necromantical practice, the shades are brought around and closer to the world of the living. sorcery the art of encircling energy and power of self, by means of self -fascination (inspiration through the imagination. sorcery is a willed controlling of energies of a magical current, which is responsive through the will and belief of the sorcerer. while sorcery is the encircling or ensorcerling of power 87 around the self, magick is the willed change of ones objective universe. staota [avestan/pahlavi] a vibration which could cause death or some change, that which would encircle the one sounding the staota in self-focused energy. a staota is used historically in the mythological tale, the matigan-i yosht-i fryan. a sorcerous t

t of desire for continued existience, thus immortality and separation of the self from the objective world. this concept is within the gnosis of predatory spirituality and relates the luciferian to seek to expand the mind by initiation, to manifest his/her desire on earth. vampirism/vampyrism the act of consuming chi or anghuya in a ritualized setting. life or energy force is found in all things, the sorcerer practicing vampirism would encircle and consume to grow stronger with this energy. practitioners of vampirism do create their own chi but also use chi absorbed or drained from other sources to manipulate the shadow by dream and ritual, growing stronger. the eye is both a symbol of vampirism and luciferian practice, predatory 88 spirituality. vampirism is based in the foundations of ea

MICHAEL WYNN THE SOUL TRAVELERS

e underworld. and there hades rules today, upon a black throne. even the worst magicians will recommend against invoking or evoking hades, and even--michael wynn's "the soul travelers" 80 the skillful emphasize extreme caution; hades is simply too chaotic and too powerful. his words are deceitful, and full of evasion and misdirection. while evocated in ritual, he will seize upon the weaknesses of the sorcerer and instill madness in those who summoned him. he is sometimes titled the blind, idiot, or mad god, but this is not wholly accurate, because this being is no fool. after being condemned by god to rule the underworld, his growing madness has brought him from bad to worse. hades, whose number is 333, is considered to be the biggest obstacle for the sorcerer who wishes to cross the abyss

MICHAEL W FORD NOX UMBRA

such. primal sorcery and vampirism vampyrism is indeed a sinistral (left way or lhp) collection of various aspects of folklore and initiatory currents in black magic and sorcery. what enables sorcery to occur in a productive or destructive aspect is the combination of will-desire-belief. vampyrism within the current of modern witchcraft is a development from the sabbat- the infernal awakening of the sorcerer as a shadow-manifestation of ahriman, the persian- zoroastrian sorcerous being who was evil, or adversarial chaos embodied. black magic has long been viewed as a self-centered and selfish area of study, which often causes obsession and destruction. this, if looked through a rhp (right hand path) or path of disillusion (i.e. christianity) this is accurate according to the belief struct

er or adversarial spirits, what is the same as within palo mayombe and petro voodoo currents of sorcery. by entrancing the self by the methods of offbeat rhythm, the magician calls forth the left-handed aspects of the self, the vampyric famulus (latin for familiar) whom is the shadow-drinker, the loa of the grave, whom has survived physical death and is not held in the limitations of flesh alone. the sorcerer by employing the technique of trance-induction by off-beat drumming creates a vortex of sound from which invocation and possesion may occur. the mark of the cross-road is the displaced consciousness of the sorcerer who becomes a gateway to hell (helan, the meeting place of sorcerers and the dead) in luciferian and sethanic witchcraft, the current of vampyrism is explored through the s

vel dracula has its own curious beginnings in association with folklore and historical figures. specifically, in dracula was a woman by raymond t. mcnally, stoker had an original manuscript of the novel which was later deleted, which was published in 1807. the character harker traveled from munich to a isolate area from which he comes into contact with a vampyre female named countess dolingen for the sorcerer interested in developing the vampyric path, literary and folklore is highly suggested. it is through inspired magickal lore that one may develop their own form of becoming, something which may add to their own arcana of belief. in the yatuk dinoih, the lines of persian sorcery and vampyrism are close, as connected with the adversary form of ahriman. an early ritual described in "sacri

blood ritual known as 'taurobolium, which holds a connection to mithris and the lore of the bull. in this ritual, the practitioner slays a bull on a platform, which has many holes in the wood. the blood then pours upon the individual. symbolically, the sacrifice of the wolf to ahriman is symbolic only. no blood of an animal or human should ever be used. the wolves would be shadow forms created by the sorcerer who is becoming like ahriman. the use of blood to call the dead is an old practice. the huns lacerated themselves to allow their own blood and tears to fall upon their dead. blood was used also in by the abbot guibourg who poured the blood of young boys on a "living" altar, dedicated to the god astaroth, living altars such as madame de montespan and madame de saint-font. blood and sac

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

ampyre is undertaken the sigil will be consecrated and then buried beneath the soil layer. the chamber or temple should be decorated in the elements and atmosphere of death and the tomb. the altar should have human and animal bones across the temple, symbols and decorations of death and the tomb. the altar should have red and black candles, above the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered the skull which will be the tomb of the vampyre shade. the evocation dagger and athame should be upon the altar as well. the fetish will house a greater servitor or familiar, the very aspect of the vampyric essence of

is, or shaitan. call unto the familiar at twilight as well, embracing the night brn shadow form of of the vampyre, which is an extension of your isolate and beautiful mind. ritual of the entrance of the neplilimic tomb of sah the vampyric essence is a form of the shadow of the black magician. the vampyre itself is a being whom is conscious of its essence of being, as well as its nightside powers. the sorcerer focuses upon the vampyric essence throught the shades of the dead, and the darkness and shadow is developed internally. it is visualized outside of the self to present a means of opposition, which allows the self to later realign this focus point of the mind the magician uses the imagination and will to visualize and create the vampyric form accordingly. in the full moon darkness of n

shadow tongue of the serpent) by the blackened fire of my spirit, born in the shadows of the adversary, shall the dragon coil in my being! let the moon be born again in the darkness, from which my desires arise from the grave.the arcane of my self is great, such is the being of which i am! emerge again, awaken from yours sleep of thanatos" the binding of chains the vampyre rite of transformation the sorcerer who has developed the lesser and greater familiar, the very spirit and shadow of the moon and the sun, shall at one time seek a permanence of self isolation in the night. the vampyre is a symbol of survival beyond flesh, the spirit like djinn whom has tasted the elixir of hecate, the blood of the moon as the formula of transformation. the wisdom of the serpent in the union of lilith a

of dreaming.the shape shifter is one who in the bed of the death posture, leaving in the body of light and shadow, may transpire in the freedom of the vampyre shadow, the self in the primal ecstasy of transformation of ones animal familiars and forms; the bat, moth, wolf or shadow form. the circle design is in three forms- naturally the number of hecate, mother of the path. the circle from which the sorcerer stands is the binding sigil, representing black magical transformation in the circle to an isolate consciousness. one smaller circle is of nas, the necromantic shade of ahriman, the initiator unto the gates of the dead. the third is mitrokht, being a vampyric shade of the voice of command. this is the element of control the vampyric essence brings, close to the divinity of the nephili

ircle to an isolate consciousness. one smaller circle is of nas, the necromantic shade of ahriman, the initiator unto the gates of the dead. the third is mitrokht, being a vampyric shade of the voice of command. this is the element of control the vampyric essence brings, close to the divinity of the nephilim, those of the watchers who drink the blood of the land. the vampyric fetish as created by the sorcerer should be made of a human skull, animal skull or pot. one should relire to the graveyard which houses spirits which one silently communicates and senses about. sleep for an amount of time in the grave(sunken graves are recommended, as ones body will seemingly sink into the earth with the houses of the dead; upon waking take several handfuls of grave soil which will now be your bed of

source for rest and from which the familiar shall reside. inscribe the vampyre fetish with the perfumes 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 famil

nus and other relevant symbols. seker was known to often appear with the mask of a predatory hawk, thus his servitors wear this black and gold mask. seker is the 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 individu

rces of the earth. the daevas or demons of the yatuk dinoih are 'shades' of ahriman, which may be summoned and invoked and then absorbed and communicated within a dreaming gnosis. imagination, not only being shaitan/iblis as described by some areas of sufism, is the gateway to sorcerous art. the following working is a designed, inspired working to ahriman, through the shadows encircled by akhtya, the sorcerer mentioned in the madigan-i-fryano. the methods of summoning in these texts is focused and derived from high sorcery and greater black magick. if utilized, they can be made manifest through the process of will-desire-belief, thus inspiring and producing inner change and development. akhtya is considered an ancient sorcerer, by immortal essence does this spirit remain, and upon earth th

whom resides in the depths of the subconscious- the gates of arezura. one should focus on encircling the self in these shadows, which are revealed by the work itself. the essence of yatus/yatuk is the mysteries of sorcery within the self, the keys to the spirit of man. one works this type of considered dangerous black magick as the self-transformation through the image of the adversary. akhtya is the sorcerer on earth who drinks of the graal of ahriman and az, serpent and wolf. this inversion leads to the strengthening of self under the activity of encircling belief into tangible form. one should prepare for the ritual of arezura by a deep introspection, becoming aware of what you wish to achieve and become. you master the self through the entry and exploration of the gates of hell- it is

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

hey create the first born of witchblood= cain. this is mirrored by the initiate who is able by the solitary act to bring in union both the masculine (lucifer/samael) and the daemonic feminine (lilith) to spawn cain (the united self, the adversary in flesh, baphomet. in the circle of midnight does the self invoke the shadow of the adversary; it is the union of the daemonic spirit or true will with the sorcerer. in this process, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by the sorcerer or witch, to encircle the self in the holy fire of samael and lilith, those who

cle of cain and lilith, the further exploration of the watchers are given in the tracts the sun and the moon. each presents the developmental process of the witchblood propagated by the watchers who in spirit and dream bring knowledge to those who may invoke them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which holds the sorcerer in isolation. one should seek the black eagle in dream, in those areas not conceptually noted from which shadows may hide. it is the initiatic guide which grants the knowledge of the darkness in the self. the focus and essence of azothoz lies in dreaming, how this may relate to the individual and what omens are presented. hidden in the gnosis of azothoz is the embrace of the sun, the

PHOSPHORUS

e year will be the time of which the initiate enters grade 0) void and the abyss (this may be sooner, this is the time limit. they will learn and practice the foundations of high and low sorcery, an introspective study of their own being and to ensure their focus is suited for toph. the title for this grade is veneficus or yatus (the yatuk-dinoih practitioners, males, pairikas are female witches, the sorcerer who has entered the sabbat path of the leviathanic serpent. the witch of this path is known as commonly veneficus and their magical name, which will be adopted upon entry of toph. the grade structure is not a design of title, rather of work. while in the grade of void and the abyss the student will work with a guide or initiator who is in essence a vessel of lucifer or lilith, the enf

de with this daemon to invoke and become essentially, to open the way of shadow. 5. cain as the offspring of lilith& samael. tubal qayin and how this force represents initiation into the luciferian mysteries. this is a foundation work to future work with cain in the next grade. the book of cain 6. goetic work and sorcery within the yatuk dinoih, a minimum of 13 of the spirits called and formed by the sorcerer. evocation and invocation. results and records submitted. the goetia luciferian edition 7. grimoires and a modern approach to the daemonum and how they relate to our positive advancement of being. examples of such as goetia, book of black magic by a.e. waite, abramelin, faustbook, etc. 8. study of anubis as the initiator into the current of azothoz. a minimum of two months dedicated t

tiatic familiar. rites of phosphorus the initiation of the bloodied caul the birth of the initiate unto the light of phosphorus the initiate will have a robe of white which is symbolic of the light of lucifer before the fall. the virgin initiate shall enter the light of phosphorus to be born in the darkness of the initiator of the path, azal ucel. let the altar be decorated in the manner of which the sorcerer chooses, but with the algol sigil of standing above it on the wall. the black mirror should be below a larger mirror, symbolizing the opposing 14 gnosis of the adversary. this is the waking initiation into the path of the witch, the devil s kiss of awakening. you may in turn use the caul to cover your head (see nox umbra) and dance widdershins in a circle. as you do this, your pulse r

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

rite of lucifer was designed through my personal experience to affect the individual in several ways. change is often reversible if the self is not on the same level as the rest. this translate that change must happen on every molecular level. the whole must be impacted from all sides. lucifer is to be absorbed and forgotten. the fall is simply the seraphim descending into the flesh, the brain of the sorcerer. lucifer must be channeled into the spirit itself and become aligned with the holy guardian angel for a unity to be complete. productivity therefor rises and a strong sense of character is built even further. individuals who attempt these rites must already be of sound mind as the dangers of such if failure occurs are far too real. insanity, which is displacement and unbalance of the

strengthen the individual who would ascend to godhead. one must delve the depths of the psyche (abyss) in order to balance the holy light. thelema inadvertently supports and provides a significant foundation for the like-minded individual who seeks this light. the vampiric sorcerer is not one who once the image of the self, the facade is stripped away, would simply vanish from lack of substance. the sorcerer would already have developed a strong body of light through astral and earth magick and be emanating this force from within. thus, the self man be still in constant change and flux however the physical appearance could be stripped away no matter what and the core be revealed even more so in this manner. the luciferian character is successful in the method of magick and ascension once

uated circumstance. egotism however is a possible flaw and over estimation of self. as the luciferian is evolved and continues growing one must be in check with the ego. it should be understood that often the most humble will comprehend a greater knowledge of self. crowley often defined "black brothers" as those who shut themselves off from the universe and the cup of babalon, which is evolution. the sorcerer must realize that he or she is not necessarily more important than anything else, while at the same time be in full balance with the natural order and the survival of the psyche. a black magician is by no means what crowley defined as "black brothers. the essential study and practice of a sorcerer to ascend is significant in the point that the individual must grow with his or her stud

ejected 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 version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the eye of lucifer, devilcosm that would glow with the divine light of self godhood. the inverse pentagram is itself symbol of exploring and controlling the dark side powers whic

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

olds candle before phil. and takes banner of w. in left hand. 2nd ad. honoured frater, what was the title you received in the= grade of philosophus? phil (unprompted) pharos illuminans 'for the details of these forces in the un-luminous void of the dark night of t i e see the instructional paper issued to the isis-urania temple on july 2,1900, called "the qlippoth of the qabalah (and reprinted in the sorcerer and his apprentice, by ra. gilbert. h.s. zhere is a powerful key to the magical cosmogony of the secret tradition operating in the darkness and silence behind the inner order of the golden dawn. for insight into these matters, go to book five, page 150-151 of vol. 111, and study the egyptian-gnostic mythology behiid the opening exordium and particular exordium of the z-documents. then

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

that i shall speak clearly and make known everything, with the firm conviction that initiates alone, or those who deserve initiation, will read all and understand in part. there is a true and a false science, a divine and an infernal magic in other the candidate 3 words, one which is delusive and tenebrous. it is our task to reveal the one and to unveil the other, to distinguish the magician from the sorcerer and the adept from the charlatan. the magician avails himself of a force which he knows, the sorcerer seeks to misuse that which he does not understand. if it be possible in a scientific work to employ a term so vulgar and so discredited, then the devil gives himself to the magician and the sorcerer gives himself to the devil. the magician is the sovereign pontiff of nature, the sorce

from the charlatan. the magician avails himself of a force which he knows, the sorcerer seeks to misuse that which he does not understand. if it be possible in a scientific work to employ a term so vulgar and so discredited, then the devil gives himself to the magician and the sorcerer gives himself to the devil. the magician is the sovereign pontiff of nature, the sorcerer is her profaner only. the sorcerer is in the same relation to the magician that a superstitious and fanatical person bears to a truly religious man. before proceeding further, let us define magic in a sentence. magic is the traditional science of the secrets of nature which has been transmitted to us from the magi. by means of this science the adept is invested with a species of relative omnipotence and can operate sup

ditions on all these points are admirable and undoubtedly of remote antiquity; they are remnants of the teaching of druids, who were initiated in the mysteries of egypt and india by bewitchments 79 wandering hierophants. now, it is well known in vulgar magic that a bewitchment that is, a determined will resolved on doing evil, invariably has its result, and cannot draw back without risk of death. the sorcerer who liberates anyone from a charm must have another object for his malevolence, or it is certain that he himself will be smitten and will perish as the victim of his own spells. the astral movement being circular, every azotic or magnetic emission which does not encounter its medium returns with force to its point of departure, thus explaining one of the strangest histories in a sacre

. the sorcerers of the middle ages pretended to receive such powders at the sabbath and sold them at a high price to the malicious and ignorant. the tradition of similar mysteries spread terror in country places and came to act as a spell. the imagination once impressed, the nervous system once assailed, the victim rapidly wasted away, the very dread of his relatives and friends sealing his doom. the sorcerer and sorceress were almost invariably a species of human toad, swollen with long-enduring rancours. they were poor, repulsed by all and consequently full of hatred. the fear which they inspired was their consolation and their revenge; poisoned themselves by a society of which they had experienced nothing but the rebuffs and the vices, they poisoned in their turn all those who were weak

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

a perfect circle is traced by the sword, leaving, however, a break, or point of issue, on one side; a triangle is drawn in the circle, and the pantacle thus formed is coloured with blood; a chafing- dish is placed at one of its angles, and this should have been included among the indispensable objects already enumerated. at the opposite base of the triangle three little circles are described for the sorcerer and his two assistants; behind that of the first the sign of the labarum or monogram of constantine is drawn, not with the blood of the victim, but with the operator's own blood. he and his assistants must have bare feet and covered heads. the skin of the immolated victim must be brought also to the spot and, being cut into strips, must be placed within the circle, thus forming a seco

al of young labarre and etalonde, who, as everyone knows, were contemporaries of voltaire. evocations were followed frequently by pacts written on parchment of goat skin with an iron pen and blood drawn from the left arm. the document was in duplicate: one copy was carried off by the fiend and the other swallowed by the wilful reprobate. the reciprocal engagements were that the demon should serve the sorcerer during a given period of years and that the sorcerer should belong to the demon after a determined time. the church in her exorcisms has consecrated the belief in all these things; it may be said indeed that black magic and its darksome prince are the true, living and terrific creations of roman catholicism; that the sabbath of the sorcerers 91 they are even its special and characteri

communion by the almoner of the palace. when the day or rather night of the sacrifice arrived, a monk, an apostate jacobin, given over to the occult works of black magic, celebrated a mass of the devil at midnight in the sick-room, in the presence only of catherine de medicis and her trusted confidants. it was offered before the image of the demon, having a crucifix upside down under its feet and the sorcerer consecrated two hosts, one black and one white. the white was given to the child, who was brought in clothed as for baptism, and was murdered on the steps of the altar immediately after his communion. his head, cut by one blow from the body, was set palpitating upon the great black host which covered the bottom of the paten, and then transported to a table where mysterious lamps were

um of wax. apostate priests were never wanting to deliver them the treasures of the church. with the accursed wax they formed an image as far as possible resembling the person whom they desired to bewitch. they clothed this image with garments similar to his; they administered to it the sacraments which he received; they called down upon its head all maledictions which could express the hatred of the sorcerer, inflicting daily imaginary tortures upon it, so as to reach and torment by sympathy the person whom the image represented. this bewitchment is more infallible if the hair, blood and above all a tooth of the victim can be procured. it was this which gave rise to the proverbial saying: you have a tooth against me. meaning, you bear me a grudge. there is also bewitchment by the glance

ge 119 possibly electuary burgundy pitch, but whatever the substance, it worked wonders, and the wrath of the rural folk would have been visited on those who questioned the miracles of their nun. near paris also we knew of an old thaumaturgic gardener who accomplished marvellous cures by putting in his phials the juice of all the herbs of st. john. he had, however, a sceptical brother who derided the sorcerer, and the poor gardener, overwhelmed by the sarcasms of this infidel, began to doubt himself, whereupon all the miracles ceased, the sufferers lost confidence and the thaumaturge, slandered and despairing, died mad. the abbe thiers, cure of vibraie, in his curious treatise concerning superstitions, records that a woman, afflicted with an apparently aggravated ophthalmia, having been su

RUBY TABLET OF SET

he or she decided to avoid the first approach, you'd probably get either a lot of mumbo-jumbo, or nothing at all! mysterious business, that, but nothing more than the ordinary function of the pattern-seeking nonverbal mind. the dichotomy between tactical and strategic (positional) thinking in chess is of similar nature. one also sees this mirrored in the legendary enmity between the swordsman and the sorcerer. the sorcerer is sinister, double-dealing, mutters strange things and will evade the swordsman through divination. reading patterns in seemingly random signs. or will try to put him in a disadvantaged position through use of hypnotic practices (dividing the swordsman's mind against itself, misdirection (the swordsman can't do more than one thing at a time, and other forms of deception

't do more than one thing at a time, and other forms of deception (how underhanded! any occultist will tell you that only scum practice the left-hand path, heh heh heh) the swordsman. on the other hand. is dexterous and forthright to the point of singlemindedness. he is contemptuous and, incidentally, terrified of his foe. only by hardening his mind against the distracting wiles and stratagems of the sorcerer can he hope to prevail (this is why followers of ayn rand always go about chanting "a=a) the political right is contemptuous of the left. it dreads the left as the source of unwieldy (n-dimensional, spatio-temporal) doctrines unthinkable to right-minded folk, but nevertheless capable of luring them to seductive, unnatural mischief (through addressing arguments to the "silent hemispher

apabilities of one hemisphere; that would be as absurd as cutting off one hand. rather, these labels indicated the preferred and consciously acknowledged mode of cognition in the person. as said before, it is the verbal mind that is regarded by society as the person's public identity. the mirror mind stands in relationship, then, as a silent complement, a private shadow. it is this private shadow the sorcerer tries to address or persuade. in fear of the consequence, the swordsman will deny its presence, try to silence it. if what offends the right-minded cannot be within, it must be without. it is no accident that the most purely satanic regime in modern political history launched its rise to power through being the voice of right thinking people, who saw debased intellectual doctrines, de

understood: it stands for all the depths, all the being we can imagine, rather than time and space. the heart of xem revealed: the heart is the symbolic term for the sensitivity, the depth of feeling, the seat of all- that which set needs to have expressed by us. xonsu later saw a great sorcerer with a key of fire standing inside the pylon gates- then came the realization that she/he as xonsu was the sorcerer, as she said, i have not rushed classification: v4- a17.22- 4 author: linda reynolds iii, alexandra sarris iii date: january 13, xiv html revision: september 27, 1998 ce subject: xem reading list: across the night sky in vain; i hold their (humanity's) universe in my hands and the fate of all those who stand below me. i am the powerful one who stands beside my greatest brother. i am a

l weapons (synthesizer applications to the law of the trapezoid: cerebral alteration and identification synthesis are resultant byproducts of resonant bombardment of the psyche due to the exposure of phi-ratio tonal angular patterns.(1) the angular configuration of the geometry constituting this sound can produce psyche altering states of enhanced magical awareness in the ritual chamber, allowing the sorcerer greater access to the subjective universe via overcompensation of objective universe peripheries. my synthesizer has a memory patch entitled the sith dirge, a phi-rationed satanic musical wave form. classification: v2- c32.l- 1 author: rex diabolos church i date: halloween xxi subject: lovecraftian ritual reading list: 6k, 6l, 7 phi-gong: the phi-gong was designed to facilitate the al

us, and the vapors of aggression shall prove a blessing to the hornless ones [the sixth word of set [the magician then states the sixth part of the word of set, first in enochian and then in english [sound activation [tune the vocorder parameters to the weirding voice. retune the synthesizer to the sith dirge. activate the tesla coil. activate the phi-resonator.(4 [during this part of the ritual, the sorcerer charges the magical chamber to his own emotional responses and impressions. when the chamber is sufficiently charged, the sorcerer activates the stroboscopic lighting, and steps into the mirrored pentagon. he faces the mirrored altar, forms the nine angles of the trapezoid with the ritual sword, and then recites the litany, deliberately forcing his black magical essence into the angle

forth from the third angle unto the fourth, and i beheld from within the fourth a mighty boneyard, deathscape beneath blackened sky, and upon the utterance of his might name, i'a shub-niggurath, the earth cracked and the sky was rent by thunderbolt, and before me upon rotted pole rose thuda gruin, the cruicifed serpent, to grant power unto me, and smite mine enemies [at this stage of the ritual, the sorcerer confers with the creative element while synthesizer volume is at nine. the phi-resonator is set for 666 pulses, and stroboscopic lighting is activated "mind-melt, if you will, climaxes with the emittance of the last pulse of the resinator. the strobe is deactivated, the tesla coil deactivated, and the synthesizer retuned to the winds of yuggoth. the celebrant closes the rite with the

kage sent to me by setian church late in the year xxii. remember that this ritual predates setian church's entry to the temple, and enjoy the beauty therein. call to sith [prepare the chamber- appropriate settings of the planetarium control console should now be arranged. since most controls function automatically after programming, this is relatively simple to execute. once this is accomplished, the sorcerer is free to leave the controls [purification- purification is via preset synthesizer patches. tollings are in keeping with pre-existing satanic designations, i.e: the number nine, the number of the aeon of satan [lighting of the black flame- for this ritual i employed a nine-inch plasma sphere centered in the middle of the chamber. this device makes use of a combination of harmless gas

SABBATIC KABALA OF THE CROOKED PATH

ing powers or equal dynamic. a hidden formulae to this is revelaed on the pages 110- 114. an interesting point is the use of the witches ladder, a vakra (crooked) ladder in the void. your instrument of empowerment in this cell is this ladder. without the ladder you will be stuck in the same point of the void. the spell using the witches ladder is a prominent gateway to accomplish the magical task the sorcerer will happen. jacobs vision of the ladder that went into heaven in genesis 28 is worthy of some consideration and also the importance of ladders in the kabbalistic universe. entering this ladder will lead the seeker on a journey of realization of the essence of the conjuration of the letters and its many possibilities. remember also that this journey is undertaken with the help of the

ebittu are design for this kind of growth of the mage. the cultivation of the close relation between the mage and his or her personal genii. the lunar transmission has proved great effect in its ability to disrobe the famulus and connect it deep within the witch blood of the seeker. this cell is a worthy culmination of this highly personal grimoire, that is also just as personal as the ability of the sorcerer are to see the path of uniqueness in all. also, the language and gnosis transmitted in these two last cells will be better off when they speak by them self to the innermost chambers of the witch. the value of a belief lies in its sufficiency to realize may the blessing, curse and the cunningncthe satanic verses by salman rushdie copyright salman rushdie, 1988 all rights reserved vikin

SATANGEL

importance of the classical grimoire, and the more personal books of spells attributed to various witches and cunning folk, has been greatly undervalued in more recent studies of the craft. nevertheless, the knowledge of the black arts and the important place of the grimoire has been well documented since before the middle ages and we have a great storehouse of records at our disposal, both from the sorcerer s themselves and those who prosecuted them. this is not limited to east anglia or even england. consider the confession of jubertus of bavaria, tried in 1437. apart from the more or less typical flights to nocturnal assemblies and the killing of infants the aforesaid jobertus said and confessed, under freely given oath. that for ten years and more he served a certain powerful man in b

ssion of it. grimoire of honorius widely circulated in the 17th century, first published some time between 1629 and 1670. attributed to pope honorius, the text is highly christianised and contains aspects of kabalist lore. it was described by eliphas levi, in key of the great mysteries, as 'a veritable monument of human perversity. this is usually of the classical catholic variety, requiring that the sorcerer is either also an ordained priest, or has the aid of one. levi further claims that the instruction to 'sacrifice a live kid' is an instruction to sacrifice a human child, as opposed to a male goat as most have presumed. it is just possible that levi was continuing, with this claim, the symbolic tradition that obscures the sexual elements of goetic sorceries. instructions to 'sacrifice

ied from the goetic 'merely the names have been changed. the symbol system of the cthulhu mythos, spliced with these basic techniques of sorcery, yields results. something very strange has happened here, illustrating a basic principal of the cunning; just because a belief brings results in the objective world, does not necessitate the objectivity of that belief. the key to this mystery may lie in the sorcerer's arte of dreaming. aside from theories as to the source of the necronomicon in a document of esoteric freemasonry owned by his father, lovecraft was himself a very strange man. the ideas he expressed as fiction originated in the nightmares he was plagued with. through dreaming, fiction, speculation, and magick, this infamous grimoire has earthed itself. this is purely in keeping with

f the abyss, daath, who renders the psyche of those who fail the leap across. he was the subject of the famous evocation performed by crowley and neuberg in the desert, which culminated in a spontaneous homosexual working between the possessed magus and his accomplice. choronzon may also be identified as the demon of the hypertrophied ego, and he may be summoned to bring fruition to those desires the sorcerer may be loathe to admit to. chioa (hebrew, the beast. offspring of isheth zenunum, demon of prostitution, and sammael. arch-demon of tiphareth (crowley, 777. clauneck (grimorium verum. a subordinate spirit of lucifer. has power over goods and riches, can discover hidden treasures to him that makes a pact with him; he can bestow wealth. brings money from a distance. obey him, and he wil

bration of various magical names and words of power. these should be vibrated with the full capacity of the lungs, and also with the totality of the mind. there is a progressive self identification as the dweller in the void place of spirit, akephelos, who may be identified as a face of chaos and the abyss, the demiurge of the gnostics, both and neither holy or infernal. the way being opened, and the sorcerer being thus empowered, it may be directed in any of a thousand different ways. servitors may be given form, planetary telesmata charged, or further acts of evocation and spirit binding may be performed. though it may be turned to many ends, it is more suited to the summoning of demons, shades, and qlippoth than to works of high magick. the sorcery concluded, the veil is then closed, an

also the gospel of st. john, but at the end of the mass the warlock shall recite: confitemini domino quoniam bonus. in honour of the most holy and august trinity, the father, the son, and the holy ghost, amen (from lansdowne and sloane mss. british museum. the grand clavicle the conjuration of a spirit with whom it is sought to make a pact. this ritual follows the archetypal faustian pact, where the sorcerer pays with their immortal soul. such a belief would no doubt dissuade many a potential conjurer. the arrangement of the pact contains an interesting detail, however, that points to a more realistic and practical arrangement with the spirits. the conjurer agrees to set aside the first monday of each month as a day of ritual observance. thus a disciplined service is put into place, bound

e as summoning the denizens of hell. their researches brought a new gift to the traditions of the black arts; that language spoken by the angels and devils, and by all mankind before the fall of the tower of babylon. our source for this knowledge are the nineteen enochian keys, provided below. each is an incantation composed in this language, evoking principles and powers which may be directed by the sorcerer. these appear to have sound grammatical basis, with many words that seem related to hebrew, arabic, and latin. whether divined or constructed, their employment effectively appeals to some deeper part of our consciousness, like a deeply buried memory. the first published source of the enochian calls was in a biography of dee by meric casaubon in 1659. they were employed during the late

established. their employment in ritual is through their empowered vocal vibration. their pronunciation is largely phonetic, so that each letter is sounded clearly and in turn. the character z has largely been interpreted to be sounded as zod. the first is the proclamation of the mysteries, invoking that which has no beginning or end; the bornless one. through self-identification with this power, the sorcerer establishes their dominance. the second is a call and recognition of the blood lineage; through the power of lust we are continued. the third identifies the aims of the black magician in achieving dominance and superiority over mankind; a statement of spiritual elitism. the fourth calls out to the sons of pleasure, and bids them to visit the earth. the fifth is a call to the mysteries

SATANIC BIBLE

d doll or crude drawing to successful advantage in his magical ceremonies. to him, the image is as accurate as needs be. anything which serves to intensify the emotions during a ritual will contribute to its success. any drawing, painting, sculpture, writing, photograph, article of clothing, scent, sound, music, tableau, or contrived situation that can be incorporated into the ceremony will serve the sorcerer well. imagery is a constant reminder, an intellect-saving device, a working substitute for the real thing. imagery can be manipulated, set up, modified, and created, all according to the will of the magician, and the very blueprint that is created by imagery becomes the formula which leads to reality. if you wish to enjoy sexual pleasures with the one of your choice, you must create t

conducive to them- create a lodestone which will attract the situation or thing that you wish! to insure the destruction of an enemy, you must destroy them by proxy! they must be shot, stabbed, sickened, burned, smashed, drowned, or rent in the most vividly convincing manner! it is easy to see why the religions of the right-hand path frown upon the creation of "graven images. the imagery used by the sorcerer is a working mechanism for material reality, which is totally opposed to esoteric spirituality. a greek gentleman of magical persuasion once wanted a woman who would satisfy his every desire, and so obsessed with the unfound object of his dreams was he, that he went about constructing such a wonderful creature. his work completed, he fell so convincingly and irrevocably in love with t

SATANIC RITUALS

l "hidden mysteries" why, it will be asked, is it deemed feasible to make these rituals public knowledge? primarily because the demand is great -not only from curiosity-seekers, but from those who thirst for more than what is offered by the recent outpourings of pseudo- cabbalistic, crypto-christian writing. another reason for this book is that there are many recent awesome discoveries which give the sorcerer new tools with which to experiment. that is also why it is now "safe'1 to advance much of the present material. a third reason, and perhaps the most important of all, is that magic-like life itself-produces what one puts into it this principle can be observed in countless facets of human behavior. human beings invariably treat things (property, other persons, etc) with the same degree

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

s of modern humans who no longer exist. paleontologists study life from past geological periods through fossil remains. these neanderthals carefully laid their dead in prepared graves, along with tools and weapons. the care with which the neanderthals prepared their dead suggests that they believed in some form of an afterlife, a step that implies some kind of religion. a famous painting known as the sorcerer, found on the wall of a cave called trois fre`res in france and dating about 18,000 years ago, shows a figure of a bearded being that is half man, half animal. most anthropologists believe that this figure is a tribal shaman (an intermediary between the gods and tribal members, but he may also represent an early deity. anthropologists believe that early religion may have developed in

hrough religion. magic tries to make the environment directly subject to human will through rituals. an example might be drawing pictures of large numbers of animals on cave walls in hopes of assuring success in hunting. hundreds of such paintings have been found all around the world. religion, on the other hand, tries to control the environment by appealing to a higher power, gods and goddesses. the sorcerer, for instance, may represent a god who ruled the hunt, because he is shown with deer and bison. special deities began to develop in three particular classes: from nature, from ancestors, and as guards or protectors. the most common deities represented natural forces, such as the sun, moon, seasons, rivers, and fertility. any force that could either benefit or harm humans was given spi

SEVEN SHADES OF SOLITUDE

r unto star, belief unto belief, in configurations born wholly of our own affinities. indeed, there are veils upon veils which reveal to us our own arcana, but which- if falsely taken as a final comprehension of truth conceal from us that which we aspire to seek. wisely 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 ci

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

thout time for proper ritual. for the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 55 avoudoun gcongregation h is called a hunsi or hounsis. haitian peasant, zombies, the living dead, are to be feared as real instruments of hungan who have succumbed to the influence of evil and become sorcerers. the people of the villages believe that the sorcerer unearths a corpse and wafts under its nose a bottle containing its soul. then, as if he were fanning a tiny spark of life in dry tinder, the sorcerer nurtures the spark of life in the corpse until he has fashioned a zombi. the deceased are often buried face downward by considerate relatives so the corpse cannot hear the call of the sorcerer. some villagers take the precaution of provi

o ceremonial rituals, the knife has played an extremely important role. the magic circles of protec- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d objects of mystery and power 179 gthe hand of glory h from albertus parvus grimoire (fortean picture library) in witchcraft, the ceremonial knife is referred to as the athame. tion that surround the magus and the sorcerer must be drawn with the magician fs special knife, blessed by an invocation to a deity. in witchcraft, the ceremonial knife is referred to as the athame. knives are used in various divination practices simply by spinning them and seeing toward which object, number, person, and so forth, the blade points. other traditions believe it is bad luck to spin a knife on the table, fearing that

of saints or guardian spirits. such acts are done not to bring harm to anyone, but to keep the good force of magic within the object. one method of effigy cursing calls for the magician to fashion a wax or cloth skeleton and to inscribe the name of the intended victim on its back. the image is then pierced with a thorn or a sharpened twig in the area corresponding to the victim fs body part that the sorcerer desires to inflict with pain. once pierced, the skeleton is wrapped in a shroud and prayed over as if it were a deceased person. when the death-rites have been accomplished, the effigy must be buried in a spot over which the intended victim is certain to walk. waxen and cloth images may also be used to bring about unions of love, as well as terrible deeds of hatred and revenge. in ord

THE KEY TO THE MYSTERIES

t it was neither a child's toy, nor a stuffed animal" eliphas breathed again "good" thought he "this man is not a sorcerer worthy of the stake. he does not know that the abominable authors 157 of the "grimoire" when they spoke of the 'virgin he-goat' meant a little child "well" said he to his consultant "give me some details about your visions. what you tell me interests me in the highest degree" the sorcerer- for one must call him so- the sorcerer then told him of a series of strange facts, of which two families had been witness, and these facts were precisely identical with the phenomena of mr.home: hands coming out of walls, movements of furniture, phosphorescent apparitions. one day, the rash apprentice-magician had dared to call up astaroth, and had seen the apparition of a gigantic m

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

s 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 will-desire-belief) by the arcana of the subconscious. the daemonic feminine or goddess is indeed lilith hecate. she has many names and mas

al a ravenous wolf. lilith hecate is the triple mooned initiator, she who guides upon the path. in inspired lore, cain was initiated by lilith. she is the source, the point of luciferian transference. the purpose of the descriptions of the grimoires is to offer a basic form of guidance through them, how one can get the most out of each one. this does not reveal any of the initiatory secrets which the sorcerer discovers through practice. it does, however, intend to give a directional focus towards initiatory studies and practice. nox umbra nightside& luciferian witchcraft, vampyric sorcery 6 by michael w. ford illustrated by elda isela ford and nathan harris nox the nightside formula of forbidden and adversarial magickal practice, shunned by the right hand path. umbra shadows, in the contex

n 7 harris whose art along with elda s opens the gates of necroerotic dreams of those who dare to walk this path. the forbidden formula is presented within this grimoire as something which creates angels and demons. nox umbra unveils methods of creating vampyric familiars, night-born spirits which the initiate may create or bind to an object. the end result being a molding of the consciousness of the sorcerer with the spirit familiar, and the dreaming body taking the shape of whatever night form he or she wills. the illustrations of nox umbra are equally as a part of the grimoire as the text. each drawing by soror davcina (elda isela ford) presents an adversarial sigil of isolated obtainment, that each embodies a staota (see yatuk dinoih- second illustrated edition) which empowers the mind

n invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. azothoz is a grimoire of lyric, that by recitation does the essence make itself known. what is united is the archetypes of old and various cultures, set cain lilith ahriman azazel. the watchers are made flesh in the body of the sorcerer, thus their knowledge be made manifest through deeds and action. the book of cain the grimoire of the initiator of the witch path by michael w. ford illustrated by elda isela ford cain is presented in hebrew folklore as the first murderer, who having slain his brother, had become the deathless wanderer of the earth. being a nomadic spirit, cain came unto his original spiritual initiat

ities of man) and demonic (representing carnal, earth based and shadowed) spirits opens a doorway in the self that which will either empower the individual or destroy him or her completely. magick is a blessing and a curse depending on the individual and should be approached cautiously. the ritual of the holy guardian angel azal ucel and the invocation of the adversary are solitary rites to bring the sorcerer in communication with his or her holy guardian angel, the congressus cum daemone, the intercourse with the daemon. this rite was designed from aleister crowley s bornless one, it is essentially a slightly different language with respect to the older rite. these rituals are to prepare the initiate to begin the path of summoning the goetic daemons. given also are complete descriptions o

crowley s bornless one, it is essentially a slightly different language with respect to the older rite. these rituals are to prepare the initiate to begin the path of summoning the goetic daemons. given also are complete descriptions of the tools of ceremonial art and why such instruments are used and what they represent to the luciferian. the goetic circle is also presented anew as well, uniting the sorcerer with the spirit, thus a gateway to godhood and the initiatic familiar known also as the holy guardian angel and the true will. much of the reworking of the goetia were inspired by michael s practice and development of the systems of aleister crowley and especially austin osman spare. no longer does the sorcerer stand in a circle and fear what he has called, but rather confronts and co

rpetual opposition of the universal order. the yatuk dinoih is a system of persian sorcery, developed by practice of a sabbatic/luciferian guild in houston, texas, who were working through zoroastrian symbolism and brought the western left hand path focus to its fold. ultimately, the yatuk dinoih is a dangerous grimoire which can build or destroy the self, depending on the will and the control of the sorcerer. the left hand path is a lonely road of non-union with the natural order, that is by the antinomian path of individual strength. rewritten, reworked and encompassing the persian system of sorcery the yatuk dinoih presents the background and idea of ahriman, the prince of darkness, a sorcerous spirit who is made of darkness (the adversary, who takes the shape and shadow form of a toad

e foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian1 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire2 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast3, which is inher

ory of secret societies by akron daraul. 17 it is also the sufis who move against the sun9 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to bow before clay which was adam. it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock angel. in the mesha

-clockwise movement 10 the black book, the mes haf, a holy book of the yezidi. 11 called also seth or set-an. 12 force of nature or that of a god, indicating by definition a separate or antinomian force. 13 egyptian mysteries, lucy lamie 18 desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming14. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk

t of this ritual is the application of an ancient form of sorcery known as yatuk dinoih17. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the tests, that the forces of darkness embody through the practitioner and allows the isolated self-deification of the sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads

its. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and

THE NECRONOMICON SIMON VERSION

shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an "eggs benedict; the grimoires, or black b

rcerers who persecute me! gibil gashru umana yanduru tushte yesh shir illani u ma yalki! gishbar ia zi ia ia zi dingir girra kanpa! rise up, son of the flaming disk of anu! rise up, offspring of the golden weapon of marduk! it is not i, but enki, master of the magicians, who summons thee! it is not i, but marduk, slayer of the serpent, who calls thee here now! burn the evil and the evildoer! burn the sorcerer and the sorceress! singe them! burn them! destroy them! consume their powers! carry them away! rise up, gishbar ba gibbil ba girra zi aga kanpa! spirit of the god of fire, thou art conjured! kakkammanunu! the conjuration of the watcher this is the book of the conjuration of the watcher, for formulae as i received them from the scribe of enki, our master and lord of all magick. great c

haunted by the spells of the worshippers of the ancient ones, make images of them, one male and one female, and burn them in the flames of the aga mass ssaratu, while pronouncing the following incantation of the binding) i invoke you, gods of the night together with you i call to the night, to the covered woman i call in the evening, at midnight, and in the morning because they have enchanted me the sorcerer and the sorceress have bound me my god and my goddess cry over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during the day. they have stuffed my mouth with cords! they have closes my mouth with grass! they have made the water of my drink scarce. my joy is sorrow, and my merriment is grief. arise! great gods! hear my wai

s cry over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during the day. they have stuffed my mouth with cords! they have closes my mouth with grass! they have made the water of my drink scarce. my joy is sorrow, and my merriment is grief. arise! great gods! hear my waiting! obtain justice! take notice of my ways! i have an image of the sorcerer and the sorceress, of my enchanter and enchantress. may the three watches of the night dissolve their evil sorceries! may their mouths be wax, their tongues honey. the word of my doom which they have spoken, may they melt like wax! the spell that they worked, may it pour away like honey. their knot it broken! their work destroyed! all their speech fills the deserts and the wastes acco

, nor of their persons, save that they seek to harm thee, make a doll of wax like a man, with his limbs, but with no face. and upon the face of the doll write the word kashshapti. hold the doll over the flaming cauldron while saying fiercely over it: atti mannu kashshaptu sha tuyub ta enni! and then drop the doll into the flame. from the smoke that rises from this action, you will see the name of the sorcerer or sorceress written within it. and then you will be able to send the watcher to bring the curse. and that person will die. or thou mayest call upon ishtar to protect thee from the spells of sorcery. and for this, the mandal must be prepared as always, and a figure of ishtar be upon the altar, and incantations made to summon her assistance, like the following incantation that is ancie

THE SIGIL OF ADVERSARY

sert, 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 with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of apep, who has th

the spells of your desire. cursing or blessing, all of which shall become in your will. nine as the number of the trapezoid, the ensorcelment of the eye of the setanist and the ability to sway the minds of men and women to your cause. be careful in the use of this sigil, as it may invoke compassion or complete destruction. this is pakerbeth, the black shadow of set-heh, invoked within the body of the sorcerer. the eighth is pesh-khent, the birthing knife and cutter of weakness, a weapon held by set. this sigil may be inscribed on a parchment or the handle of a weapon, use as a ritual instrument to begin a process of developing from a weakness of character. the seventh is erbeth, a name which can procure love love of another or self love. use while envisioning the object of your desire chan

THE WITCH CULT OF ZOS VEL THANATOS

lity the alphabet of 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'

tin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop spearheaded the resurgence of spare in the early 80 s with the collected works of austin osman spare, which gave a seminal kick in the pants to many individuals who were looking for new ways within magick to explore and exceed. chaos magick today essentially is a system derived from many individuals, formed into a new method of sorcery. chaos magick is a tool, no

eval systems only understood demons as exterior while beginning with spare and crowley proved that they are primarily interior looking outwards, our greatest and worst of selves hidden and buried. aleister crowley s edited goetia provides the ideal for this theory and how it may be sought and understood to align the mind to scientific ideal: cause and effect. many letters representing the will of the sorcerer may be changed and altered by redrawing and writing the letters to form one or several specific symbols that by this time are unknown in meaning just by viewing them. paintings and art are ideal for other types of sigils. many seem to overlook this. one may approach the written letters and other manipulations with images drawn, painted or drafted with the idea they are seeking to make

hy seed spills, invigorate it in the name of the moon and the sun. when one goes forth to the sabbat, allow no restrictions to hinder you, listen to your guide and familiars which are the very messengers of the luciferic angel. death posture preliminary sensation. here we are able to see the alphabet of witches, the alphabet of desire as spare termed it. this very sigillic language is unique unto the sorcerer, it is a key to the depths and heights of the spirit, the language of the subconscious. please note the serpent which encircles the initiate, the death posture brings one within the very circle of azothoz, the alpha and omega and the very ophidian (sexual) essence of being. leviathan guards the quarters and coils in your rising shades and energy of the self. in essence, self love allo

e here the hag or dark moon of hecate (lilith, by the way of crossroads sheds the flesh to go forth to the sabbat. this ecstasy brings spirit un-form, and the desire of her is shown in her familiars and servitors given spirit flesh. the hands of anubis and hekate are caressing those seeking the realm of the necromance, to dance the endless circle of the serpent s spine, the very dance of witches. the sorcerer he who calls upon the shades of his own alphabet of desire may also awaken to any length the blackened fire of the shadowed one, given from lofty fall above. here the sorcerer in ceremonial robe, calls upon his godforms and desires, that by serpent and flame shall they become flesh. the only thing true here is the lie which becomes the flesh of his self-love. the ascension of the ego

THE ABYSS AND TABAET

gy or chi of another through ritual sorcery. some dogmatic magical practitioners consider choronzon as a symbol of the false ego or will, which can be viewed by left hand path practitioners as residue of the christianized west, where the self is encouraged to be lost and given to something else called godhead. for some, choronzon or coronzom is the dark shadow of the self, the very darkness which the sorcerer may shape and form according to his or her desire. the ahrimanic or luciferian knows that the self is the only thing that is real, as it is the object experiencing all. you can know of sorcery because you create results in response to your actions, while balancing the spiritual and material. the hebraic of choronzon is chvrvnvn and according to kenneth grant relates to 333, one half o

actions, while balancing the spiritual and material. the hebraic of choronzon is chvrvnvn and according to kenneth grant relates to 333, one half of 666 with the other being shugal, the desert howler. as coronzom is the original name written by dee, this would add to 323 which represents the qlippoth of aquarius which in liber hvhi is represented as behemiron, shadows and demonic fragments which the sorcerer may utilize to draw energy from. the adversary from a left hand path perspective "our way is all about, in its beginnings, and for those daring individual who join us, liberating the dark or shadow aspect of the personality. to achieve this, we sometimes encourage individuals to undergo formative experiences of a kind which more conventional societies and individuals frown upon or are

hods described in magical practice. while ignored, the avesta holds in its obscure texts right hand path teachings of ritual communion with ahura mazda. while the ahrimanic work of the daeva-yasna is indeed left hand path in approach, the avestan staotas and ritual mantras were inversed and transformed into hymns to ahriman and the daevas, which are in direct association to the body and spirit of the sorcerer. this is in effect, chaos sorcery with defined purpose. in the avesta, ahriman is said to be full of death, from an initiatory perspective, death is transformation and not an end itself. ahriman holds evil knowledge and seeks to manifest the evil religion. it is when a man here below, combing his hair or shaving it off, or paring off his nails, drops them in a hole or in a crack avest

an is said to be full of death, from an initiatory perspective, death is transformation and not an end itself. ahriman holds evil knowledge and seeks to manifest the evil religion. it is when a man here below, combing his hair or shaving it off, or paring off his nails, drops them in a hole or in a crack avesta- venidad in luciferian witchcraft, the yatuk dinoih has a ritual of evocation in which the sorcerer makes a sacrifice of nail parings or hair into a dark place in the earth, a crack or hole wherein by such daevas are produced in the soil. one may go further to utilize the forces of chaos to bury nail clippings in some container with soil and within a period of one moon unearth them to use them as knives and spears in a cursing or death-causing ritual, it is suggested in the venidad

THE HOLY BIBLE KING JAMES VERSION

god in the synagogues of the jews: and they had also john to [their] minister. 13:6 and when page 635 acts they had gone through the isle unto paphos, they found a certain sorcerer, a false prophet, a jew, whose name [was] bar-jesus: 13:7 which was with the deputy of the country, sergius paulus, a prudent man; who called for barnabas and saul, and desired to hear the word of god. 13:8 but elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. 13:9 then saul (who also [is called] paul) filled with the holy ghost, set his eyes on him, 13:10 and said, o full of all subtilty and all mischief [thou] child of the devil [thou] enemy of all righteousness, wilt thou not cease to pervert the right ways of the lord? 13:11 and now, b

TYSON DONALD NEW MILLENNIUM MAGIC

t of the circle, through which the benign ener- gies can enter. this technique will also be given later. magic circles may be permanently marked by physical boundaries. this was done by neolithic peoples such as the creators of stonehenge. witches traditional- ly are pictured drawing their circles in the ground around their feet with an athame, or on the floor of a chamber with charcoal or chalk. the sorcerer of liter- ary romance is usually pictured inside an inscribed geometric figure. it should be understood that the physical circle is only a model upon which the magus may fix the real circle of the art, which is inscribed in the imagination. of itself a physical circle has almost no power. it must be charged by the magus by overlaying it with a mental circle that is always drawn from i

r crude such as clay idols. the term sigil is more narrowly applied to a two-dimensional design that may be drawn, painted, or engraved. many occultists have the notion that traditional sigils possess a dread potency all their own, akin to a loaded gun that even a child may inadvertently set off. they solemnly warn the novice not to dabble in matters he or she does not understand. naturally, like the sorcerer's apprentice, the novice dabbles away eagerly at the first opportunity but is usually disappointed with the results. the beginner has yet to comprehend that the only power of magic lies within his or her own self. spirits take on form and identity only through the magus. no sigil, however intelligently drawn, will conjure up a spirit by itself, any more than an unaided hammer will dri

VOX SABBATUM

over a stretched out period of time. the god forms of the luciferian and witches sabbat path are masked and anthropomorphic energies and collections of power. thus lucifer, cain, lilith, ahriman, leviathan and such are all gateways of power from which the initiate passes through. all symbols, objects, sigils and other talismans including statues and crystals hold deific power between the mind of the sorcerer, they are a type of magickal link from which the self holds common association in reference to the triad of will- desire-belief. this embodies such objects with the very power envisioned within them to transform, to curse, to invoke imagination and inspiration. the witches sabbat is thus a model of self-deification. the sabbat is an image from which the mind and psyche is free from th

uj spawning goddess, my inspiration of art! in front of me is aeshema, called the dev of the wounding spear, known as asmodeus, my will made flesh around me is the coiling and crooked dragon called leviathan! from my eyes comes lightening, and fire is started from my sight. as lightening just as i fell to the depths of earth and hell, yet i arise again in the sun, in the air above! at this moment the sorcerer should focus on that which he or she wishes to become, as the powers of the deific combination of lucifer and ahriman, the light and the darkness are his entirely. let the self become through this dance of the beast and the harlot, through unity in the sun shall the flesh manifest from thy will. vox sabbatum the witches sabbat 28 behold! my names are many, each gives power of both dar

an the planned paper edition scheduled for issue late 2003 early 2004. this is a grimoire which is meant to present a concise and clear study from which practice may develop, of the witches sabbat. as an initiatory model, this practice serves to be the most challenging yet most rewarding for those who may be daring and strong enough for the left hand path. as you have seen the sigillic drawing of the sorcerer, who has become both as lucifer and ahriman, surrounded with the crooked dragon leviathan, may that image haunt your dreams, these words carry on nightwings the desire of the sabbat so is will be become! vox sabbatum by michael w. ford 2003 artwork by elda isela ford 2003 other art by various illustrators. cover sabbat, witch offering navel cord and daemon initiator pg. 16 belial from

WICCA WITCHCRAFT TODAY

hout using a medium, usually did not succeed. these stories were usually fabricated in order to boost the power of some saint and were to the effect that a sorcerer, after years of failure, had made a pact with the devil, selling his soul for so many years of wealth and power. when his time came he prayed to the particular saint, who called up the devil and by force or trickery got the pact back. the sorcerer then promptly gave all the profits of his sorcery to the saint's shrine and died in an odour of sanctity. the story of these pacts is rather naive, but there was a belief in them, and grimoires, textbooks of semi-black magic, were printed, professing to tell one how to raise the devil and conclude a pact with him, and at the same time to trick him. this was usually done by a play of w

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

r lines of the longer version, this method helps to learn it a little faster. also try not to learn both at the same time this could lead to frustration unless you have a photographic memory. the following two rituals should be worked continually. casting the shadow of cain phosphorus solitary circle casting by michael ford (frater akhtya seker arimanius) this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand luciferian circle (page 6 of shades of algol) as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith "i call forth the infernal shadows which nourish my body and soul; i invoke the circle w

ting from the invocation of shaitan invocation of the adversary by azyta seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone

he blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self m

l development and illumination. the islamic lore of azazel known as iblis may be the foundation of the study, from which this legend partially emerged. task #6 creation of ones own alphabet of desire, photocopied and sent to succubus publising. an example of a successful occurrence with the alphabet. examples of how this alphabet works for the individual. the alphabet of desire is the language of the sorcerer, this can be made of symbols and words which represent something to the magician, and may be altered and changed according to the will. read pages 19 through 20 of sabbatic sorcery. task #7 the initiate will seek mastery over the astral plane- partially by waking astral projection or dreaming astral projection, at some instances with solitary karezza or the illumination of the fire se

ave of saturn may be done so as the body of shadow visualized as the self- a violet light of daemonic illumination. the shadow is the essential initiatic form, one half of the adversary. you may perform the invocation of the adversary ritual at noon and midnight, focusing on the desert and the cold winds of the north. the shadow may be shape shifted, grown and developed by dreaming and mediation. the sorcerer may visualize forms of lycanthropic transformation to gain mastery over this essential area of sorcery. you may wish to begin a practice focused on the death posture as described by austin spare in the book of pleasure. a further discourse is published in the book of the witch moon by michael w. ford. the shadow is related to what sufism has explained through as shaitan or iblis. it i

y over this essential area of sorcery. you may wish to begin a practice focused on the death posture as described by austin spare in the book of pleasure. a further discourse is published in the book of the witch moon by michael w. ford. the shadow is related to what sufism has explained through as shaitan or iblis. it is the fire of inspiration, the body of dreaming which arises with the will of the sorcerer..the magician who wishes to summon his or her ahrimanic shadow will do so by techniques of willed- self-fascination, as meditation grows deeper visualize the shadow taking from and rising up. 20 leviathan, samael and lilith that samael is considered the qlippothic gateway towards self-deification is not essentially a new concept, but often misunderstood. the symbolism of this fallen a

tron, the supreme angel or obedient angel of the right hand path. samael is considered to be the polar opposite, from the darkness. it is within this theory that the prince of darkness is the true mover or manifestation point of life. it is through the shadows from which he stands behind (as does lilith) and through their tongues of deceit shall their will becomes flesh. this is the very model of the sorcerer from which the luciferian becomes the magus of leviathan, time itself. one obtains the essence of samael through the study of liber oz, from which the study of sex and death, known as thanateros, is understood and made manifest positively in the sorcerers own life. samael himself is attributed to the serpent, when in the zohar for when samael mounted eve, he injected filth into her, a

w lore, but also she has manifested throughout different cultures and times. kali is one of the 17 names of lilith, represented as the devouring black mother of india, who absorbs through time itself. kali is the proactive female, the mother which devours its young. while lilith is itself, a force of the subconscious, lunar and fluid sense of self, something so very real as lilith may manifest to the sorcerer. lilith is the mother of demons, spawning lilitu or succubi, in the caves of the red sea. lilitu and succubi are essential in the magical awakening process of the sorcerer. while many might view such as dangerous, it is rather essential in the becoming or initiation period of the individual. lilith and her home of desolation is located near the red sea, which is first described in the

ZOETIC GRIMOIRE OF ZOS

familiars) foretelling the future by cards or other means: what is of consequence, and portentous, is the. state of mind. that is induced in the consultant by the method and downright explanations given to him: there is an indirect or transposed auto-suggestion. anything so entering the near-subconscious must reformulate and re-suggest itself with commitment to a later, similar, event. likewise, the sorcerer..s shaft pierces through the protective aura by assertion becoming indirect suggestion as the consultant. s own. paradoxically, the quickest way of susceptibility is by denial as disbelief. cards may be used for formulating the will, casting spells, mathematical numerology, and fortune telling. i was taught quite early in life by the greatest witch of recent years. here is a rough syn

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e second coptic, which gives us a clue as to its identity. azag in sumerian means "enchanter" or "magician; thoth in coptic is the name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the combination shub ishni

om my body flee! turn away from my body! go away from my body! do not return to my body! do no come near my body! do not approach my body! do not throng around my body! be commanded by shammash the mighty! be commanded by enki, lord of all! be commanded by marduk, the great magician of the gods! be commanded by the god of fire, your destroyer! may you be held back from my body "another binding of the sorcerers" ssalmani-ia ana pagri tapqida duppira ssalmani-ia ana pagri taxira duppira ssalmani-ia iti pagri tushni-illa duppira ssalmani ini ishdi pagri tushni-illa duppira ssalmani-ia qimax pagri taqbira duppira ssalmani-ia ana qulqullati tapqida duppira ssalmani-ia ina igari tapxa-a duppira ssalmani-ia ina askuppati tushni-illa duppira ssalmani-ia ina bi'sha duri tapxa-a duppira ssalmani-ia

osh! zelig! the conjuration of the fire god spirit of the fire, remember! gibil, spirit of the fire, remember! girra, spirit of the flames, remember! o god of fire, mighty son of anu, most terrifying among thy brothers, rise! o god of the furnace, god of destruction, remember! rise up, o god of fire, gibil in thy majesty, and devour my enemies! rise up, o god of fire, girra in thy power, and burn the sorcerers who persecute me! gibil gashru umana yanduru tushte yesh shir illani u ma yalki! gishbar ia zi ia ia zi dingir girra kanpa! rise up, son of the flaming disk of anu! rise up, offspring of the golden weapon of marduk! it is not i, but enki, master of the magicians, who summons thee! it is not i, but marduk, slayer of the serpent, who calls thee here now! burn the evil and the evildoer!

ght dissolve their evil sorceries! may their mouths be wax, their tongues honey. the word of my doom which they have spoken, may they melt like wax! the spell that they worked, may it pour away like honey. their knot it broken! their work destroyed! all their speech fills the deserts and the wastes according to the decree which the gods of the night have issued. it is finished. another binding of the sorcerers (take a cord with ten knots. as you recite each line of the incantation, untie one knot. when this is finished, throw the cord into the flames and give thanks to the gods) my images have you given over to the dead; turn back! my images have you seen with the dead; turn back! my images have you thrown to the side of the dead; turn back! my images have you thrown to the ground of the d

of the dead in its place i drink a queen am i, who has become estranged to the cities she that comes from the lowlands in a sunken boat am i. i am the virgin goddess hostile to my city a stranger in my streets. musigamenna uruma bur me yensulamu girme en! oh, spirit, who understand thee? who comprehend thee? now, there are two incantation to the ancient ones set down here, which are well known to the sorcerers of the night, they who make images and burn them by the moon and by other things. and they burn them by the moon and by other things. and they burn unlawful grasses and herbs, and raise tremendous evils, and their words are never written down, it is said. but there are. and they are prayers of emptiness and darkness, which rob the spirit. hymn to the ancient ones they are lying down

thee to mine aid! in kullah, i summon thee to mine aid! in laagash, i summon thee to mine aid! rise up, o powers from the sea below all seas from the grave beyond all graves from the land of til to shin nebo ishtar shammash nergal marduk adar house of the water of life pale ennkidu hear me! spirit of the seas, remember! spirit of the graves, remember! and with these incantations, and with others, the sorcerers and the she-sorcerers call many things that harm of the life of man. and they fashion images out of wax, and out of flour and honey, and of all the metals, and burn them or otherwise destroy them, and chant the civilisations. and they cause plagues, for they summon pazuzu. and they cause madness, for they call azagthoth. and these spirits come upon the wind, and some upon the earth

ALEISTER CROWLEY EQ I 5

ured fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned on her heart, and her sandals are curved silver, like the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell. i am the daughter of nuit, the lady of the stars. and i am the bride of them that are vowed unto loneliness. and i am the mother of the dog cerberus. one person am i, and three gods. and thou who hast blasphemed me shalt suffer knowing me. for i am cold as thou art cold, and burn with thy fire. oh, when shall the war of the aires and the elements be accomplished? radiant are

balah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the educ

ALEISTER CROWLEY EQUINOX EQ I 3 3

balah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the educ

ALEISTER CROWLEY EQUINOX EQ I 4 3

balah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the educ

ALEISTER CROWLEY EQUINOX EQ I 6 2

balah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc. book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. translated from the original hebrew into french, and now rendered into english. from a unique and

BLACK WITCHCRAFT

k a higher spirit outside of his or her being; they seek it within and the choreography and instruments of ritual are merely self-empowered tools to aide in the process of becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to

BLAVATSKY H P ANTHROPOGENESIS

f the priestly caste, after they had departed from the good law, the traditional teachings of moses: and to all those who followed black magic. isaiah, when referring to the "rebellious children" who will have to carry their riches into the land whence come "the viper and fiery flying serpent (xxx. 6, or chaldea and egypt, whose initiates had already greatly degenerated in his day (700 b.c, meant the sorcerers of those lands* but these must be carefully distinguished from the "fiery dragons of wisdom" and the "sons of the fire mist" in the "great book of the mysteries" we are told that "seven lords created seven men; three lords (dhyan chohans or pitris) were holy and good, four less heavenly and full of passion. the chhayas (phantoms) of the fathers were as they" this accounts for the dif

tis. the secret teachings show that the "deluge" overtook the fourth, giant race, not on account of their depravity, or because they had become "black with sin" but simply because such is the fate of every continent, which- like everything else under our sun- is born, lives, becomes decrepit, and dies. this was when the fifth race was in its infancy (b) thus the giants perished- the magicians and the sorcerers, adds the fancy of popular tradition, but "all holy saved" and alone the "unholy were destroyed" this was due, however, as much to the prevision of the "holy" ones, who had not lost the use of their "third eye" as to karma and natural law. speaking of the subsequent race (our fifth humanity, the commentary says "alone the handful of those elect, whose divine instructors had gone to i

ned to the earth during the cycle of incarnation. azazel (or azaziel) is one of the chiefs of the "transgressing" angels in enoch, who descending upon ardis, the top of mount armon, bound themselves by swearing loyalty to each other. it is said that azaziel taught men to make swords, knives, shields, to fabricate mirrors) to make one see what is behind him (viz "magic mirrors. amazarak taught all the sorcerers and dividers of roots; amers taught the solution of magic; barkayal, astrology; akibeel, the meaning of portents and signs; tamial, astronomy; and asaradel taught the motion of the moon "these seven were the first instructors of the fourth man (i.e, of the fourth race. but why should allegory be always understood as meaning all that its dead-letter expresses[[vol. 2, page] 377 the fa

ns forged for them* and merodach (the archangel michael in revelation) undertakes to lead the heavenly host against the dragons. the war, which is described with spirit, ends, of course, in the triumph of the principles of good* this war of gods with the powers of the deep, refers also, in its last and terrestrial application, to the struggle between the aryan adepts of the nascent fifth race and the sorcerers of atlantis, the demons of the deep, the islanders surrounded with water who disappeared in the deluge (see the last pages of vol. i "isis unveiled" atlantis) the symbols of the dragons and "war in heaven" have, as already stated, more than one significance; religious, astronomical and geological events being included in the one common allegory. but it had also a cosmological meaning

yellow-faced, was sad, seeing the sins of the blackfaced "he sent his air-vehicles (viwan) to all his brother-chiefs (chiefs of other nations and tribes) with pious men within, saying 'prepare. arise ye men of the good law, and cross the land while (yet) dry 'the lords of the storm are approaching. their chariots are nearing the land. one night and two days only shall the lords of the dark face (the sorcerers) live on this patient land. she is doomed, and they have to descend with her. the nether lords of the fires (the gnomes and fire elementals) are preparing their magic agneyastra (fire-weapons worked by magic. but the lords of the dark eye("evil eye) are stronger than they (the elementals) and they are the slaves of the mighty ones. they are versed in ashtar (vidya, the highest magica

r. the nether lords of the fires (the gnomes and fire elementals) are preparing their magic agneyastra (fire-weapons worked by magic. but the lords of the dark eye("evil eye) are stronger than they (the elementals) and they are the slaves of the mighty ones. they are versed in ashtar (vidya, the highest magical knowledge* come and use yours (i.e, your magic powers, in order to counteract those of the sorcerers. let every lord of the dazzling face (an adept of the white magic) cause the viwan of every lord of the dark face to come into his hands (or possession, lest any (of the sorcerers) should by its means escape from the waters, avoid the rod of the four (karmic deities) and save his wicked (followers, or people 'may every yellow face send sleep from himself (mesmerize) to every black fa

every lord of the dazzling face (an adept of the white magic) cause the viwan of every lord of the dark face to come into his hands (or possession, lest any (of the sorcerers) should by its means escape from the waters, avoid the rod of the four (karmic deities) and save his wicked (followers, or people 'may every yellow face send sleep from himself (mesmerize) to every black face. may even they (the sorcerers) avoid pain and suffering. may every man true to the solar gods bind (paralyze) every man under the lunar gods, lest he should suffer or escape his destiny 'and may every yellow face offer of his life-water (blood) to the speaking animal of a black face, lest he awaken his master 'the hour has struck, the black night is ready, etc, etc 'let their destiny be accomplished. we are the s

ce extended down to all the minor details (donnelly "atlantis" p. 194[[vol. 2, page] 762 the secret doctrine. they daily "cursed the sun- this again has nothing to do with the heat, but with the moral degeneration that grew with the race. it is explained in our commentaries "they (the sixth sub-race of the atlanteans) used magic incantations even against the sun- failing in which, they cursed it. the sorcerers of thessaly were credited with the power of calling down the moon, as greek history assures us. the atlanteans of the later period were renowned for their magic powers and wickedness, their ambition and defiance of the gods. thence the same traditions taking form in the bible about the antediluvian giants and the tower of babel, found also in the "book of enoch" diodorus records anot

ed with a terrible strength, invincible arms and hands descended from their shoulders, says the poet (hesiod, in oper. and dieb. v. 143. such were the giants of the first physical races. the iranians have a reference to the later atlanteans in yasna ix. 15. tradition maintains that the "sons of god" or the great initiates of the sacred island, took advantage of the deluge, to rid the earth of all the sorcerers among the atlanteans. the said verse addresses zoroaster as one of the "sons of god- it says "thou, o zarathustra, didst make all demons (i.e, sorcerers, who before roamed the world in human forms, conceal themselves in the earth (i.e, helped them to get submerged. the lemurians, as also the early atlanteans, were divided into two distinct classes- the "sons of night" or darkness, an

BLAVATSKY H P COSMOGENESIS

to heaven and descends again from heaven to earth. it (the subtile light, is the strong force of every force, for it conquers every subtile thing and penetrates into every solid. thus was the world formed (hermes. it was not zeno alone, the founder of the stoics, who taught that the[[footnote(s* see next note* od is the pure life-giving light, or magnetic fluid; ob the messenger of death used by the sorcerers, the nefarious evil fluid; aour is the synthesis of the two, astral light proper. can the philologists tell why od- a term used by reichenbach to denominate the vital fluid- is also a tibetan word meaning light, brightness, radiancy? it equally means "sky" in an occult sense. whence the root of the word? but akasa is not quite ether, but far higher than that, as will be shown[[vol. 1

which they had formed is soulless and lifeless. therefore its emanations are at the same time beneficent and maleficent- this circumstance finding its parallel on earth in the fact that the grass and plants are nowhere more juicy and thriving than on the graves; while at the same time it is the graveyard or corpse-emanations, which kill. and like all ghouls or vampires, the moon is the friend of the sorcerers and the foe of the unwary. from the archaic aeons and the later times of the witches of thessaly, down to some of the present tantrikas of bengal, her nature and properties were known to every occultist, but have remained a closed book for physicists. such is the moon from the astronomical, geological, and physical standpoints. as to her metaphysical and psychic nature it must remain

atter defeated the asuras. in the vishnu purana no interval is found between the two wars. in the esoteric doctrine, one war takes place before the building of the solar system; another, on earth, at the "creation" of man; and a third "war" is mentioned as taking place at the close of the 4th race, between its adepts and those of the 5th race, i.e, between the initiates of the "sacred island" and the sorcerers of atlantis. we shall notice the first contest, as recounted by parasara, while trying to separate the two accounts, purposely blended together. it is there stated that as the daityas and asuras were engaged in the duties of their respective orders (varna) and followed the paths prescribed by holy writ, practising also religious penance (a queer employment for demons if they are iden

BOOK OF DOOM

e the clouds. 2.4. sorcerers know themselves to be gods, and they act accordingly. 2.6. this means that sorcery is not for the irresponsible, nor for the weak. 2.7. sorcerers do not worship any force in the universe. 2.8. they control it! 2.9. they do not bow to anything nor anyone! 2.10. therefore, if you feel you need to lean on something, the left path and the black arts are not for you! 2.11. the sorcerers are the powerful, the proud, and the resourceful in the universe. 2.12. therefore they are not religionists of any kind. 2.13. o.a.i. stands for ordo algolis interstellaris vel infernalis. 2.14. it is an interstellar order of black magicians that is older than mankind. 2.15. it is for the proud, for the powerful, and for the resourceful. 2.16. algol symbolizes the principle of creati

CHAOS MAGICK AND LUCIFERISM

types of sigils. many seem to overlook this. one may approach the written letters and other manipulations with images drawn, painted or drafted with the idea they are seeking to make manifest. one of the specific suggestions is art such as paintings of a particular god or goddess. this image, while focused upon brings the mind to an alliance with the images, creating the gods or goddesses within the sorcerers own mind. make reference to peter carroll s comment in my book of the witch moon: create your gods with care, for they will reform you in their own image. carroll himself, while not distinctly left hand path or luciferian, is an adept of quite colorful work. the staunch and focused liber null (weiser) addresses the nature of evocation as: the art of dealing with magical beings or ent

COMMENTARY ON THE SEAL OF THE NINE ANGLES

additions or multiplications or powers of seven yield all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the seal of the order of the trapezoid (seal of the priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the black flame in its perfection: the 'will to power" of nietzsche in a glory of desire: the extensio

DAVID ICKE CHILDREN OF THE MATRIX

ur lives. human beings are its prisoners. the predator is our lord and master. it has rendered us docile, helpless. if we want to protest, it suppresses our protest. if we want to act independently, it demands that we don't do so. i have been beating around the bush all this time, insinuating to you that something is holding us prisoner. indeed we are held prisoner "this was an energetic fact for the sorcerers of ancient mexico. they took us over because we are food for them, and they squeeze us mercilessly because we are their sustenance. just as we rear chickens in chicken coops, the predators rear us in human coops, humaneros. therefore, their food is always available to them "no, no, no, no [carlos replies "this is absurd don juan. what you're saying is something monstrous. it simply c

ve food anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. and they ensure, in this manner, a degree of security to act as a buffer against their fear "the sorcerers of ancient mexico were quite ill at ease with the idea of when [the predator] made its appearance on earth. they reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. and then, everything seems to disappear, and we have now a sedated man. what i'm saying is that what we have against us is n

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

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

th. an inhuman martyr rather than a human one, he will treat christians as souls are treated in hell. he will have a multitude of synagogue names, and he will be able to fly when he wishes. beelzebub will be his father, lucifer his grandfather. according to michaelis, exorcised demons revealed that antichrist was alive in 1613 but had not yet attained his growth. he was baptized on the sabbath of the sorcerers, before his mother, a jewess, called la belle-fleur. he was three years old in 1613. louis gaufridi is said to have baptized him, in a field near paris. an exorcised sorceress claimed to have held the little antichrist on her knees. she said that his bearing was proud and that even then he spoke many languages. but he had talons in the place of feet. his father is shown in the figure

women who kept a little inn near rome and who sold their guests at the market after having changed them into pigs, fowls, or sheep. one of them, he adds, changed a certain comedian into an ass, and as he retained his talents under his new skin, she led him to the fairs on the outskirts of the city, gaining much money thereby. a neighbor bought this wise ass at a good price, and in handing it over the sorcerers felt obliged to warn the purchaser not to let the ass enter water. its new master attended to the warning for some time, but one day the poor ass managed to get free and jumped into a lake, where it regained its natural shape, to the great surprise of its driver. the matter was brought to the ears of the pope, who had the two witches punished, while the comedian returned to of his pr

000. branches of light. vancouver, british columbia, n.d. bapak an indonesian name for father, given affectionately to patrons, gurus, and charismatic leaders, especially to muhammad subuh, founder of the subud movement, a modern mystical school combining sufi insights with elements of the thought of georgei i. gurdjieff and p. d. ouspensky. baphomet the goat idol of the templars and the deity of the sorcerers sabbat. some authorities hold that the baphomet was a monstrous head, others that it was a demon in the form of a goat. one account of a veritable baphometic idol describes it thusly: a pantheistic and magical figure of the absolute. the torch placed between the two horns, represents the equilibrating intelligence of the triad. the goat s head, which is synthetic, and unites some cha

in france in the twelfth and thirteenth centuries. she was, he says, the diana of the ancient gauls and was also called nocticula, herodias, and the moon. one finds in the fourteenth-century manuscripts of the church at couserans that women were said to go on horseback to the nocturnal revelries of bensozia. all of them were forced to inscribe their names in a sabbatic catalog along with those of the sorcerers proper, and after this ceremony they believed themselves to be fairies. in eighteenth-century montmorillin in poitou, in a portion of an ancient temple was discovered a bas-relief with the figure of a naked woman carved upon it, and it is not unlikely, according to j. collin de plancy (author of dictionnaire infernal, 6th ed, 1803, that this figure was the original deity of the benso

nized into life might be one of legion. regardless of desired outcome the procedure usually included profanation of christian ritual, such as diabolical masses and administration of polluted sacraments to animals and reptiles; bloody sacrifices of animals, often of children; of orgiastic dances, generally of circular formation, such as that of the witches sabbat. for paraphernalia and accessories the sorcerers scoured the world and the imagination and mind of man and bent all things, beautiful or horrible, to their service. because different planets were believed to rule over certain objects and states and invocations, such would be of great potency if delivered under the planets auspices. mars favored wars and strife, venus love, jupiter ambition and intrigue, saturn malediction and death

tle fleau des demons et des sorciers at wiort in 1616. in its first and second books bodin demonstrated that spirits have communication with mankind, and he traced the various characteristics and forms that distinguish good spirits from evil. his topics include the methods of diabolic prophecy and communication; evocation of evil existences; of pacts with the devil; of journeys through the air to the sorcerers sabbath; of infernal ecstasies; of spells by which one may change himself into a werewolf, and of carnal communion with an incubus or succubus. the third book explains how to prevent the work of sorcerers and obviate their charms and enchantments, and the fourth divulges the manner in which sorcerers may be known. he concluded his study by refuting the work of johan weyer, or wierus

r judging sorcerers and their alleged acts, most of which the author himself presided over. they exhibit the most incredible absurdities and criminal credulity. its pages contain the proceedings against little louise maillat, who at the age of eight was said to be possessed of eight demons; francoise secretain, a sorceress who had meetings with said demons and who had the devil for her lover; and the sorcerers gros-jacques and willirmoz. claude gailiard and roland duvernois and many others figured in the author s dread judgments. boguet detailed the horrible doings of the witches sabbat, how the sorcerers caused hail to fall, of which they made a powder to be used as poison, how they used an unguent to carry them to sabbat, how a sorcerer was able to slay anyone by means of a mere breath

anufactured were considered the symbols of slavery and death by hanging. they were forbidden to enter the churches and were regarded as sorcerers. they did not hesitate to profit by this evil reputation and dealt in talismans, which were supposed to render their wearers invulnerable. they also acted as diviners. they were further credited with the ability to raise and sell winds and tempests like the sorcerers of finland. it was believed that the caqueux were originally of jewish origin, and they were separated like lepers from other folks. francois ii, duke of brittany, enacted that they should wear a mark composed of red cloth on a part of their dress where it could be readily seen (they are mentioned in jaques de cambry s 1799 book voyage dans le finistere. carancini, francesco (ca. 186

s on demonology and witchcraft. london: j. murray, 1830. demonomancy divination by means of demons. such divination takes place by the oracles they make or by the answers they give to those who evoke them. demonomania the mania of those who believe all that was told concerning demons and sorcerers, such as jean bodin, pierre de lancre, pierre le loyer, and others. bodin s 1580 book demonomania of the sorcerers, on devilry, is a vivid account of demonomania. de morgan, augustus (1806.1871) a famous english mathematician, de morgan was one of the first english scientists who investigated the phenomena of spiritualism and became convinced of its paranormal nature. he was born in 1806 in madura, madras, india. at the age of seven months, his family moved to england. at an early age he lost the

sorcerers. to witness the admirable institutions of the sylphs, certain men were raised up in the air, and while descending were seen by their fellowmen on earth. the latter regarded them as stragglers of the aerial army of sorcerers and thought that they had come to poison the fruits and fountains. these unfortunate persons were thereupon put to death, along with many others suspected of ties to the sorcerers. the nature of these spirits was collated in the comte de gabalis with the oracles of antiquity, and even with the classic pantheons of greece and rome. pan, for example, was the first and oldest of the nymphs, and the news of his death, communicated by the people of the air to the inhabitants of the waters, was proclaimed by them in a voice that was heard sounding over all the river

ds. cambridge, mass: ravengate press, 1976. alonso, joaquin maria. the secret of fatima: fact and legend. cambridge: ravengate press, 1979. fox, robert j. rediscovering fatima. huntington, ind: our sunday visitor, 1982. mcclure, kevin. the evidence for visions of the virgin mary. wellingborough, uk: aquarian press, 1983. mcglynn, thomas. vision of fatima. boston: little brown and co, 1948. fat of the sorcerers it was believed at one time that the devil made use of human fat for his sorceries. witches rubbed themselves with an ointment made from this fat in order to go to the sabbat, a gathering of members of their witchcraft group. other ingredients of the witch unguent were said to be blood of the lapwing and bat, soot, aconite, and deadly nightshade. francesco-maria guazzo, author of com

took the idea of faust s final salvation from lessing. it may be said that although in some respects goethe adopted the letter of the old legend he did not adopt its spirit. probably the story of faust has given to thousands their only idea of medieval magic, and this idea has lost nothing in the hands of goethe, who cast about the subject a much greater halo of mystery than it contained. fat of the sorcerers encyclopedia of occultism& parapsychology. 5th ed. 550 sources: bates, paul a, ed. faust: sources, works, criticism. new york: harcourt, brace, and world, 1968. grim, william e. the faust legend in music and literature. lewiston, n.y: edwin mellen press, 1988. palmer, philip m, and robert p. more. sources of the faust tradition from simon magus to lessing. oxford: oxford university p

established themselves in a thick wood near the gates of dijon, where they made a magic circle of iron that was supported by iron columns the height of an average man, to which 12 chains of iron were attached. the king s subjects were so anxious for his recovery that the two sorcerers were able to persuade 12 of the town s principal persons to enter the circle and allow themselves to be chained. the sorcerers then proceeded with their incantations, but without result. they were arrested and burned for their pretenses. after the duke of burgundy ordered the duke of orleans murdered, he attempted to justify his crime by alleging that the dead duke had attempted to kill him by means of sorcery. france encyclopedia of occultism& parapsychology. 5th ed. 592 witchcraft persecutions by the year

ritual of the italian witches, leland reports that at the sabbath they take meal and salt, honey and water, and say a conjuration over these, one to the meal, one to the salt, one to cain, and one to diana, the moon goddess. they then sit down naked to supper, men and women, and after the feast is over they dance, sing, and make love in the darkness, quite in the manner of the medieval sabbath of the sorcerers. many charms are given connected with stones, especially if these have holes in them and are found by accident. a lemon stuck full of pins we are told is a good omen. love spells fill a large space in the little work, which for the rest recounts several myths of diana and endymion in corrupted form. leland s interesting book was one of the major sources used by gerald b. gardner in h

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

agic. the tenets of the higher branches of magic changed little from the eighth to the thirteenth century. there also appears to have been little persecution of the professors of magic. after that period, however, the opinions of the church underwent a radical change, and the life of the magus was fraught with considerable danger. paracelsus, for instance, was not victimized in the same manner as the sorcerers and wizards, but he was consistently baited by the medical profession of his day. agrippa was also continually persecuted, and even mystics like jakob boehme were imprisoned and mistreated (magicians were subject to persecution both for possible acts of sorcery and for allegiance to a heretical religious system) it is difficult to estimate the enormous popularity that magic experienc

itchcraft, and paganism in america: a bibliography. new york: garland, 1992. o keefe, daniel lawrence. stolen lightning: the social theory of magic. new york: continuum, 1982. seligmann, kurt. the history of magic. new york: pantheon books, 1948. reprinted as magic, supernaturalism, and religion. 1971. shah, sayed idries. oriental magic. london: rider, 1956. the secret lore of magic: the books of the sorcerers. london: frederick muller, 1957. summers, montague. witchcraft and black magic. london: rider, 1946. reprint, new york: causeway, 1974. thomas, keith. religion and the decline of magic. new york: charles scribner s sons, 1971. thompson, c. j. s. the mysteries and secrets of magic. london, 1927. reprint, new york: causeway, 1973. waite, arthur edward. the book of ceremonial magic. lon

ency with which they relate how, by their means, forty persons had been burnt in one place, and fifty in another, and a still greater number in a third. from the time of the publication of the malleus maleficarum, the continental press during two or three generations teemed with publications on the all-absorbing subject of sorcery. one of the points on which opinion had differed most was, whether the sorcerers were carried bodily through the air to the place of meeting, or whether it was an imaginary journey, suggested to their minds by the agency of the evil one. the authors of the malleus decide at once in favour of the bodily transmission. one of them was personally acquainted with a priest of the diocese of frisingen, who declared that he had in his younger days been carried through th

l america sorcerers and astrologers occult science among the ancient mexicans could be represented as a middle ground derived between the tribal medicine men and the magical practices of the medieval sorcerer. the sources of information are limited, chiefly gleaned either from the works of the early missionaries to the country, or from the legends and myths of the people themselves. writing about the sorcerers of mexico, bernardino de sahagun, an early spanish priest, stated that the naualli or magician was one who enchanted men and sucked the blood of infants during the night, a reference to the vampire-like characteristics of central american magical practitioners. he observed that the magician was ignorant of nothing that appertained to sorcery, and possessed great craft. magicians hire

rn occult revival, such rituals have been popularized side by side with european traditions; various hybrid forms have also evolved (see also ceremonial magic; magical diagrams; magical instruments and accessories; new zealand) sources: levi, eliphas. the history of magic. london: william rider, 1913. shah, sayed idries shah. oriental magic. london: rider, 1956. the secret lore of magic: books of the sorcerers. london: frederick muller, 1957. smedley, edward, w. c. taylor, henry thompson, and elihu rich. the occult sciences. london and glasgow: richard griffin, 1855. waite, arthur e. the book of ceremonial magic. london: william rider& son, 1911. reprint, new hyde park, n.y: university books, 1961. reprinted as the book of black magic and ceremonial magic. new york: causeway books, 1973. t

fter a meal, and carefully wraps it up in a parcel, which he sends off to as great a distance as is possible. in the meantime he very cunningly causes a report of the sumana to be made known to the man whom he wishes to kill, and the poor fellow is put into a great fright and dies. the rev. s. b. fellows gives the following account of the beliefs of the people of kiriwina (trobiand islands group: the sorcerers, who are very numerous, are credited with the power of creating the wind and rain, of making the gardens to be either fruitful or barren, and of causing sickness which leads to death. their methods of operation are legion. the great chief, who is also the principal sorcerer, claims the sole right to secure a bountiful harvest every year. this function is considered of transcendent im

omon s kingdom. this indirect reference to solomon has possibly been the single reference that has kept solomon associated with the occult world. sources: conybeare, f. c, ed. the key of truth. london, 1898. mathers, f. l. macgregor, ed. the key of solomon the king. london: george redway, 1908. reprint, london: routledge and kegan paul, 1972. shah, sayed idires. the secret lore of magic: books of the sorcerers. london: frederick muller, 1957. waite, arthur e. the book of ceremonial magic. london: william rider, 1911. reprint, new hyde park, n.y: university books, 1961. reprint, new york: causeway books, 1973. solomon, mirror of popular name given to a magic mirror used for divination. various magical signs and devices have been attributed to the biblical solomon, but they were derived from

ch as easter, pentecost, and christmas. all these feasts appear to have been fixed by the christian teachers at the period of older pagan festivals. the accounts of their claimed sabbats were similar to those given of such meetings elsewhere. they supposedly danced, sang, took part in orgies, and came into personal contact with satan. the auto-da-fe of logrono, as far as it related to the sect of the sorcerers of zugarramurdi, caused a sensation, and brought the subject of witchcraft under the consideration of the spanish theologians. they were far more enlightened than most of their contemporaries in other countries, that they generally held the opinion that witchcraft was a mere delusion and that the details of the confessions of its victims were all creations of the imagination. they we

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

that he/she can actually gain control over elemental spirits and the jinn, and direct them to act in accord with his/her beckoning. since demons want to feed on the valuable shells of these magicians when they break up at death, in order to get the power to incarnate physically themselves or gain access to deeper hells, they go along with the game. hence, the jinn are often quite willing to give the sorcerers low level occult powers, coveted material prizes, or apparent control over elemental spirits, which the demons see as having little value compared to the vital energy of the shells they seek to gain. 2 f 3# way of the angels of destruction and way of the angels of elohim the left-handed path is very rapid because of the intense focus of the mind in hatred for god-as-adversary. this p

FREEMASONS SATANISM AND SYMBOLISM

agram is considered to be satan's most powerful symbol. look at the hexagram above. the first six is formed by the sides of each triangle facing the clockwise direction; the second six is formed by the sides of each triangle formed by facing the counterclockwise direction; the third six is formed by the sides of the inner hexagon. the hexagram was used as a "stand-by for magicians and alchemists. the sorcerers believed it represented the footprint of a special kind of demon called a 'trud, and used it in ceremonies both to call up demons and to keep them away [gary jennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conjure up demons, making them

FULLER J F C SECRET WISDOM OF THE QABALAH

e form- the serpent above and the serpent below. he is tetragrammaton reversed; and this was grasped by picus de mirandula when he wrote in his kabbalistic conclusions. the letters of the name of the evil demon who is the prince of this world are the same as those of the name of god. tetragrammaton- and he who knows how to effect their transposition can extract one from the other. 16 in brief, as the sorcerers were wont to proclaim: daemon est deus inversus. like adam qadmon, the evil sammael is androgenous, for his female companion, or counterpart, is esheth zenunim (ashth17 znvnim) the harlot, or woman of whoredom, also called lilith, which name signifies gnight h. sammael is the active principle, lilith the passive; in union they formulate the antichrist, anti-logos, or anti-word, known

GOETIA LUCIFERIAN

ek to summon one of the djinn of the goetia, understand how the spirit relates to your mind, how it will manifest in yourself. do not summon something that which you are not comfortable in working with. do not on the other hand fear the very forces which you seek to command, be it angelic or demonic. black witchcraft is working with averse or black forces which are translated as shadow aspects of the sorcerers psyche. these shadows of the self are essential to our own selfdevelopment and becoming as individuals. it requires that the witch be well disciplined and also well balanced, save from the gates of failure and madness. to look into the eye of set and lilith-hecate or even ahriman is to face off forces which would devour any not prepared to become bearers of the black flame, a lucifer

omancy. he allows communication with the shades of the dead, specifically on dreaming levels. one may also witness faces in a black mirror while communicating with him. it may be recommended that the magician 38 utilizes evp to record samigina or other shades in the place of invocation/evocation as well as within a graveyard. goetic rites may be performed but with less tools, it then will rely on the sorcerers ability to go forth into trance to summon such latent forces. e marbas marbas appears in the mind s eye as a lion, which beholds a shadow which is twisted and sharp looking. marbas appears as any form desired, mostly as a shadowed man. this spirit reveals hidden aspects of the self through initiatory experience. as a cursing tool, one may evoke marbas in the mind, and his 36 legions

ocas is the fifty-second spirit who is a duke, who appears in the form of a soldier who rides a great horse. his face is beast like and is that of a lion, with flaming eyes. the speech of alloces is very hoarse and loud. he teaches and instructs in the art of sciences and brings very good familiars to who seeks to learn the use of planets in ones initiation. he rules over 36 legions and may cause the sorcerers enemy to grow paranoid with the movements of the moon, if the magician wishes =1 camio camio/caim is a great president who appears like bird who may then take the shape of a man who carries a sword. the days after caim is called one will notice often an increased visitation and appearance of birds, who children may notice something strange or disturbing about. one may seek a diviniat

HP LOVECRAFT THE ALCHEMIST

dark natures of the father and son ran one redeeming ray of humanity; the evil old man loved his offspring with fierce intensity, whilst the youth had for his parent a more than filial affection. one night the castle on the hill was thrown into the wildest confusion by the vanishment of young godfrey, son to henri, the count. a searching party, headed by the frantic father, invaded the cottage of the sorcerers and there came upon old michel mauvais, busy over a huge and violently boiling cauldron. without certain cause, in the ungoverned madness of fury and despair, the count laid hands on the aged wizard, and ere he released his murderous hold, his victim was no more. meanwhile, joyful servants were proclaiming the finding of young godfrey in a distant and unused chamber of the great edif

INVOCATION OF THE ADVERSARY

(darkness) points at both hours, as an further focused point of ensorcelled energy may be raised. this is considering the embodiment of the self is within the perpetual mastery of the psyche in reference to the model of shaitan. it is essential that the magician looses all perception of anything outside of the circle, that being enflamed and submerged in gnosis, the circle is the circumference of the sorcerers' world. that the ritual is a success is the subjected 'turning the knife towards oneself' in the area of self-directed and willed energy. the ritual of the adversary, in conjunction with the lord's prayer averse (used in certain luciferian covens to summon the devil-cain) provides a powerful foundation for self-deification in the witches sabbat gnossiirish witchcraft and demonology b

KETAB E SIYAH

ouds. 2.04. sorcerers know themselves to be gods, and they act accordingly. 2.05. this means that sorcery is not for the irresponsible, not for the weak. 2.06. sorcerers do not worship any force in the universe. 2.07. they control it! 2.08. they do not bow to anything nor anyone! 2.09. therefor, if you feel you need to lean on something, the left path and the black arts are not for you! 466 2.10. the sorcerers are the powerfull, the proud, and the resourceful in the universe. 2.11. therefor they are not religionists of any kind. 2.12. o.a.i. stands for ordo algolis interstellaris vel infernalis. 2.13. it is an interstellar order of black magicians that is older than mankind. 2.14. it is for the proud, the powerfull, and the resourceful. 2.15. algol symbolizes the principle of creative dyna

LUCIFERIAN SORCERY

ctive at the same time. the sabbat is paralleled in morocco by the ancient meeting of spirits called the zabbat, translating the forceful or powerful one, and those who attended this occasion are called kafan, meaning the winding sheet, from which is worn by the participants and may only be white. the choice of white is representative of the very sheet they will be buried in. in these gatherings, the sorcerers themselves chanted the moslem prayers backwards, invoking al aswad (known as the black one) and marked themselves with the ritual knife called the al-dhamme which means bloodletter. the ritual itself moved on with the sorcerers dancing to the chant of iwwaiy, which they moved widdershins around which brought ecstasy and the winding sheets covered them. they used the al-dhamme to sacr

LUCIFERIAN SORCERY AND SET TYPHON

nes goals. the alphabet of desire may be a useful tool of exploration to advance ones knowledge in the learning of herbs and their uses, astral projection, learning martial arts, understanding tarot correspondences, whatever it may be. the luciferian grimoires such as liber hvhi, luciferian witchcraft and book of the witch moon incorporate the alphabet of desire as the means of communication with the sorcerers' familiar, the `holy guardian angel' and `evil genius' of the cabbala. the 22 letters/paths of the qlippoth are presented in liber hvhi and interestingly enough, as one moves through the workings and rituals described in luciferian witchcraft, liber hvhi and book of the witch moon, there becomes little difference in the hga and evil genius, shadow and light become encircled and the s

MICHAEL FORD A RITE OF THE WEREWOLF

tion, will often give salves to new initiates. a demonologist, pierre de lancre (1612) mentioned a goat-like figure, wearing a chasuble who read from a book bound in wolf s skin, which contained pages red, white and black. in commentarius de praecipibus divinationum generibus (1560) by casper peucer wrote of a story from latvia, of when werewolves take their forms to walk at night with the devil. the sorcerers are summoned to a conclave where all transform and go forth by night. the writer jean de nyauld in de la lycanthropie and metamorphosis and ecstasy and witches makes reference to an ointment with the following ingredients: the fat of a child (take away christian paranoia= animal fat, juice of water parsnip, soot and deadly nightshade. the unguent which was smeared on the inner thigh

MICHAEL FORD WITCHMOON

found such shades are forced away from the body when you arrive back in the flesh. 59 59 the witches alphabet proves a powerful method of scribing ones own magical name on ones instruments of the craft, or inscribing sigils (if you wish a simple means of creating sigils. the witches alphabet, as it is known, is called theban. attributed to honorius, theban is an ancient script of runes from which the sorcerers of old inscribed many of their instruments and the inking of spells to hide from profane eyes. invoking the goddess- manifestation of the lunar current what is the connection between the zos kia cultus, thelema and witchcraft? the answer is the goddess, the all-prevailing woman who is the avatar of the gods, bringer of birth, life and death. through her eros and thanatos are united

ergence from the dark of winter the very first signs of the coming of spring and her king, lucifer. around the time of imbolg one may summon forth the essence of lucifera lilith as the goddess which bears the fruit of the earth, cain. implements which provide useful visualizations are the athame (each witch within the rite should possess one, sword, incense burner, consecration fluid (a bottle of the sorcerers' blood, not animal blood mind you, specifically the life fluid of your very own self) all sabbat rites should be opened with the witches' sabbat text, adapted from ao spare's ritual (8, proving most effective for those of burgeoning inspiration. the particular version of the witches' rune pertaining to coven nachttoter is as follows: such words i advise be altered to suit the individ

he moon is waxing in the night sky. it is of highest importance that you have the privacy to enter these states in peace, with no uninitiated people disturbing you. such workings require utmost concentration and would therefore be ruined if interrupted. these beginning rites are based on lycanthropy, however their real significance concerns finding ones individual animal atavism. lying dormant in the sorcerers brain is an animal power suitable for atavistic exploration. this could be a tiger, eagle, fox, raven, wolf or some other creature. you are encouraged to find which suits your own needs and desires. the most important thing in magick is that you learn from and of yourself through honesty. explore all and question everything. one should remember that all is subject to change and alter

d spirit, with no bonds to earth based forces. it will be to your benefit in developing your own workable system of sorcery, for there is much to be gained in actual experience in the workings of evocations and vampire spirits. the holy guardian angel or true will should already be within understanding, acting as a banishing force if such energies become too powerful for the wizard to contain. if the sorcerers are unable to contain such an evoked demonic mass of energy, then each of their lives can become filled with turmoil and the area of working itself may become haunted. sickness, weakness and even death can occur. such elementals would be free to multiply in their existent natures since choronzon is of no being, but multiplies freely, and quite capable of mutating into any thing. a la

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

hisplanet, that no matter what they do they are forever chained to the pit. in this case, they begin torule the world with unmitigated tyranny, relentlessly and openly. the human race loses whateverprivileges it had while its utility was beneficial. now they are deprived and slaughtered and turneven upon themselves. debauchery is everywhere and the planet is handed over to the perverse sci-ons of the sorcerers of atlantis. we sink into chaos of unimaginable proportions, with all therepressed, dark content of consciousness in full view and without restraints of inner or outerauthority.this is the bridges to babylon outcome.2the third outcome is that the good under the weight of the yoke finally rise against their oppres-sors, actively preventing them from ever leaving and taking their evil

cts webuy have names that mean nothing in english? what are the occult techniquesused by corporations and governments to manipulate and control the humanmind? in this so called age of entertainment are we owning our ownthoughts? how do we get back to being a symbol literate culture and personally find our own power symbols which bring us each back intoalignment with the creative intelligence? are the sorcerers and witch doctors really of the past? what are the real meanings of the words hollywood and media? why are tv programs called programs? find out how the major franchises use sacred geometry in their municipal positioning and why they and even banks are designed to subliminally represent churches.what do words like lexus, nissan, coke, visa, nike, fila, marlboro, etc, mean? why are co

MICHAEL W FORD NOX UMBRA

the vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represented as a partial woman with beast like lower half, owl claws and a hypnotic stare. within her caves by the red sea, the darkness of the earth, the gateway of the demonum she breeds phantoms, shades and lilitu, sexual daimons which cater to the sorcerers who work in her veil. the daemonic feminine itself is defined as instinct, the knowledge of emotion and how one may control their deepest desires. this instinct is the primal aspect of the animals of the earth, how their mind's work, the intuition, understanding, graciousness and ferociousness when the animal hunger emerges. the vampyric and daemonic feminine is the point of intellec

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

s yud-mem, h i.e, of the last two letters of the name elokim. one of the three channels of life-force in the neck, we said, is the set of two blood vessels the supply the brain with blood. these evidently signify the two states of gevurah embodied in egypt. since the forces of evil seek to appropriate the holy life force in these blood vessels, they were smitten with blood. of the plague of lice, the sorcerers of egypt said, git is the finger of g-d, h because the numerical value of the word for glice h [kinim] is 120, corresponding to the 120 [permutations of] the name elokim. since they could not produce them, they said that this plague was from the name elokim. perhaps this means that they understood that here, too, they were being deprived of their power, which originated in the name e

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

wn to homer, who outlines its plan and chief figures on the shield of achilles, with minute precision. but the gracious homeric fictions replaced too soon in popular memory the simple and abstract truths of primeval revelation. humanity clung to the form and allowed the idea to be forgotten; signs lost power in their multiplication; magic became corrupted also at this period, and degenerated with the sorcerers of thessaly into the most profane enchantments. the crime of oedipus brought forth its deadly fruits, and the science of good and evil erected evil into a sacrilegious divinity. men, weary of the light, took refuge in the shadow of bodily substance; the dream of that void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in t

, setting his feet thereon and drawing it over his head. then he bent his back in semicircular fashion, and closed his eyes, after performing certain rites probably magnetic passes and sacramental words, designed to fix imagination and determine the action of will. the woollen mantle is of great use in magic and was the common conveyance of sorcerers on their way to the sabbath, which proves that the sorcerers did not really go to the sabbath, but the sabbath came to the sorcerers, when isolated in their mantle, and brought before their translucid images analogous to their magical preoccupations, combined with reflections of all kindred acts accomplished previously in the world. this torrent of universal life is represented also in religious doctrines by the expiatory fire of hell. it is t

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

ed him the meat, and himself shared the meal of charity, thus transforming the very flesh which the jews regard as of all most impure into a feast of penitence, transcending the material law by the spirit of the law itself, and proving himself a true and intelligent disciple of the man- god, who hath established his elect as the monarchs of nature in the three worlds. 81 chapter xv the sabbath of the sorcerers we recur once more to that terrible number fifteen, symbolized in the tarot by a monster throned upon an altar, mitred and horned, having a woman's breasts and the generative organs of a man. a chimera, a malformed sphinx, a synthesis of deformities. below this figure we read a frank and simple inscription. the devil. yes, we confront here that phantom of all terrors, the dragon of a

and again a serpent with the head of lion or bull; but in all cases he bears invariably the same attributes of light, even as our goat, which cannot be confounded with fabulous images of satan, owing to the sign of the pentagram. let us affirm categorically, to combat the remnants of manichaeanism which are appearing sporadically among christians, that as a superior personality and the sabbath of the sorcerers 83 power satan does not exist. he is the personification of all errors, perversities and consequently of all weaknesses. if god may be defined as he who exists of necessity, may we not define his antagonist and enemy as necessarily he who does not exist at all? the absolute affirmation of good implies an absolute negation of evil: so also in the light, shadow itself is luminous. thus

eir object the operations of black magic. for a large number of unhappy men and women, given over to such mad and abominable practices, the sabbath was but a prolonged nightmare, where dreams appeared realities and were induced by means of potions, fumigations and narcotic frictions. baptista porta, whom we have signalized already as a mystifier, gives in his natural magic, a pretended recipe for the sorcerers' unguent, by means of which they were transported to the sabbath. it is a composition of child's fat, aconite boiled with poplar leaves and some other drugs, the whole mixed with soot, which could not contribute to the beauty of the naked sorceresses who repaired to the scene anointed with this made. there is another and more serious recipe given the same author, which we transcribe

ommanded to adore. all these ceremonies were tests of his force of character and confidence in his initiators. the final ordeal was most decisive of all because it was at first sight humiliating and ridiculous to the mind. the candidate received a brusque command to kiss respectfully the posterior of the goat. if he refused, his head was covered once more, and he was transported to the sabbath of the sorcerers 85 a distance from the assembly with such extraordinary rapidity that he believed himself whirled through the air. if he agreed, he was taken round the symbolical idol, and there found, not a repulsive and obscene object, but the young and gracious countenance of a priestess of isis or maia, who gave him a sisterly salute, and he was then admitted to the banquet. as to the orgies whi

ributing a real existence to the absolute negation of goodness, after having enthroned the absurd and created a god of falsehood, it remained for human folly to invoke the impossible idol, and this maniacs have done. we were informed lately that the most reverend father ventura, formerly superior of the theatines, bishops' examiner, etc, after reading our gdoctrine h, declared that the sabbath of the sorcerers 87 the kabalah was in his opinion an invention of the devil and that the star of solomon was another diabolical device to persuade the world that satan was the same as god. observe what is taught seriously by those who are masters in israel! the ideal of nothingness and night inventing a sublime philosophy which is the universal basis of faith and the keystone of all temples! the dem

ne is drawn, not with the blood of the victim, but with the operator's own blood. he and his assistants must have bare feet and covered heads. the skin of the immolated victim must be brought also to the spot and, being cut into strips, must be placed within the circle, thus forming a second and inner circle, fixed at four corners by four goetic circle of black evocations and pacts the sabbath of the sorcerers 89 nails from the coffin mentioned already. hard by the nails but outside the circle, must be placed the head of the cat, the human or rather inhuman skull, the horns of the goat, and the bat. they must be sprinkled with a branch of birch dipped in the blood of the victim, and then a fire of cypress and alderwood must be lighted, the two magical candles being placed on the right and

rs of the victim, upon which the operator has previously spat, and is buried at the threshold of the bewitched person's door, or at some point where he is obliged to pass daily. the elementary spirit of the toad will become a nightmare and vampire, haunting the dreams of the victim, unless indeed he should know how to drive it back on the operator. let us pass now to bewitchments by waxen images. the sorcerers of the middle ages, eager to please by their sacrileges him whom they regarded as their master, mixed baptismal oil and ashes of consecrated hosts with a modicum of wax. apostate priests were never wanting to deliver them the treasures of the church. with the accursed wax they formed an image as far as possible resembling the person whom they desired to bewitch. they clothed this ima

RUBY TABLET OF SET

in death. we go forth on our secret journeys. let us find truth and become it. h the formula of the dark graal keeper of the graal: gwhat is the secret of the graal? whom does it serve? h participants: git serves the prince of darkness, and the dark brotherhood of his elect. h keeper of the graal: gecce vinum sabbatti! behold here the nectar of the great old ones, the wine of the black sabbath of the sorcerers of eld. this is the grail of the undefiled wisdom. this is the horn from which all inspiration flows. in it is blended the might and main of the mead dripping down from valhalla. in it is the very essence of life everlasting. h keeper of the graal partakes of the sacrament and then brings the chalice to each participant in turn. the summoning of the elements keeper of the elements fa

SATANGEL

written with the assumption that the diabolist has been ordained. these grimoire were as essential to the passing on of the black art as any initiatory lineage, and were not easy to come by. the quest to obtain such would often involve long journeys to foreign lands, the exchange of quite vast amounts of money, and occasionally the loss of life. hence the devils and angels summoned by them, like the sorcerers that used them, had great respect for the mere obtainment of such a volume. this in itself would be enough to create a powerfully charged object. yet even more literally, there were grimoire that actually stated their own sentience, giving instruction as to its awakening, binding to the summoner s will, and required sacrifices and prayers for the spirit s care and keeping. this is a

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

nd disordered. a wild, desperate, half-savage air had supplanted that ingenuous mien, diffident in its grace, earnest in its diffidence, which had once characterised the young worshipper of art, the dreaming aspirant after some starrier lore "is it you" she said at last "poor clarence, how changed "changed" he said abruptly, as he placed himself by her side "and whom am i to thank, but the fiends the sorcerers who have seized upon thy existence, as upon mine? viola, hear me. a few weeks since the news reached me that you were in venice. under other pretences, and through innumerable dangers, i have come hither, risking liberty, perhaps life, if my name and career are known in venice, to warn and save you. changed, you call me! changed without; but what is that to the ravages within? be war

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

us in sharing the results of their experimentations. because the practitioners of ghigher magic, h such as paracelsus, agrippa, roger bacon, albertus magnus, and others emphasized the mystical, the practical, and the appropriate religious imagery in their work, they did not suffer the severe persecutions directed toward the practitioners of so-called glesser magic, h the witches, the wizards, and the sorcerers who were condemned as black magicians. they were, however, kept under close scrutiny by the church and were subject to constant attacks by their more conventional peers in the medical and clerical professions. for any of them to have become too outspoken regarding their magical practices would have won them their own time of interrogation and torture at the hands of the inquisition

ntinued into medieval times when the earlier gods of the middle east became devils, the ancient mysteries and fertility rites became orgies, and the orders of worship for the old hierarchy of gods and goddesses became patterns for sorcery. by the middle ages, belief in black magick and the powers of evil became so intense that the world had become a dark and shadowy place of dread ruled by satan. the sorcerers of the middle ages who practiced black magick followed to the letter the instructions recorded in the great grimoires, books filled with rites, rituals, incantations, conjurations, and evocations of demonic entities. the deity most often invoked by the dark sorcerer of medieval times to the present day is satanas, a direct descendant of the t h e g a l e e n c y c l o p e d i a o f t

ds, for they could likely be familiars of the witches. one witch whom he tried and who confessed at length, described a number of toads that had attended a sabbat in the basses- pyrenees region dressed in black and scarlet velvet with little bells attached to their coats and trousers. in 1609, the parliament of bordeaux sent de lancre to labourd in the bayonne district to administer punishment to the sorcerers who had infested the region. in short order, de lancre deduced that satan deceived a number of roman catholic priests into administering black masses to the witches in the area. two priests, an elderly man of 70 and a young man of 27, were executed almost immediately upon de lancre fs arrival. the horrified bishop of bayonne arranged for his five clergy members accused of sorcery to

THE KEY TO THE MYSTERIES

ion caused by a sick person wins over to itself the more sensitive natures; a circle of illusions is established, and a whole crowd of people is easily dragged away thereby. such is the history of strange apparitions and popular prodigies. thus are explained the miracles of the american mediums and the hysterics of table-turners, who reproduce in our own times the ecstasies of whirling dervishes. the sorcerers of lapland with their magic drums, and the conjurer medicine-men of savages arrive at similar results by similar proceedings; their gods or their devils have nothing to do with it. madmen and idiots are more sensitive to magnetism than people of sound minds; it should be easy to understand the reason of that: very little is required to turn completely the head of a drunken man, and o

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

nd they begin to note concrete results within and outside the self. at this point many will fail, to face the devil or shadow side will often lead the individual to face his or her worst fears and weaknesses, that which can destroy 4 the individual not strong or prepared enough to become as a god or goddess. it is at this point that the symbol of the averse pentagram will begin to resonate within the sorcerers being, it is more than a symbol, it is a sigil which represents the shadow way and divinity which fell from heaven to taste darkness. the averse pentagram is thus the luciferic star which represents beauty in isolation, power through facing the unknown- symbolically, the averse pentagram represents the essence of the egyptian god of darkness and storms, set. set or set-an (shaitan) i

THE NECRONOMICON SIMON VERSION

e second coptic, which gives us a clue as to its identity. azag in sumerian means "enchanter" or "magician; thoth in coptic is the name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the combination shub ishni

om my body flee! turn away from my body! go away from my body! do not return to my body! do no come near my body! do not approach my body! do not throng around my body! be commanded by shammash the mighty! be commanded by enki, lord of all! be commanded by marduk, the great magician of the gods! be commanded by the god of fire, your destroyer! may you be held back from my body "another binding of the sorcerers" ssalmani-ia ana pagri tapqida duppira ssalmani-ia ana pagri taxira duppira ssalmani-ia iti pagri tushni-illa duppira ssalmani ini ishdi pagri tushni-illa duppira ssalmani-ia qimax pagri taqbira duppira ssalmani-ia ana qulqullati tapqida duppira ssalmani-ia ina igari tapxa-a duppira ssalmani-ia ina askuppati tushni-illa duppira ssalmani-ia ina bi'sha duri tapxa-a duppira ssalmani-ia

osh! zelig! the conjuration of the fire god spirit of the fire, remember! gibil, spirit of the fire, remember! girra, spirit of the flames, remember! o god of fire, mighty son of anu, most terrifying among thy brothers, rise! o god of the furnace, god of destruction, remember! rise up, o god of fire, gibil in thy majesty, and devour my enemies! rise up, o god of fire, girra in thy power, and burn the sorcerers who persecute me! gibil gashru umana yanduru tushte yesh shir illani u ma yalki! gishbar ia zi ia ia zi dingir girra kanpa! rise up, son of the flaming disk of anu! rise up, offspring of the golden weapon of marduk! it is not i, but enki, master of the magicians, who summons thee! it is not i, but marduk, slayer of the serpent, who calls thee here now! burn the evil and the evildoer!

ght dissolve their evil sorceries! may their mouths be wax, their tongues honey. the word of my doom which they have spoken, may they melt like wax! the spell that they worked, may it pour away like honey. their knot it broken! their work destroyed! all their speech fills the deserts and the wastes according to the decree which the gods of the night have issued. it is finished. another binding of the sorcerers (take a cord with ten knots. as you recite each line of the incantation, untie one knot. when this is finished, throw the cord into the flames and give thanks to the gods) my images have you given over to the dead; turn back! my images have you seen with the dead; turn back! my images have you thrown to the side of the dead; turn back! my images have you thrown to the ground of the d

of the dead in its place i drink a queen am i, who has become estranged to the cities she that comes from the lowlands in a sunken boat am i. i am the virgin goddess hostile to my city a stranger in my streets. musigamenna uruma bur me yensulamu girme en! oh, spirit, who understand thee? who comprehend thee? now, there are two incantation to the ancient ones set down here, which are well known to the sorcerers of the night, they who make images and burn them by the moon and by other things. and they burn them by the moon and by other things. and they burn unlawful grasses and herbs, and raise tremendous evils, and their words are never written down, it is said. but there are. and they are prayers of emptiness and darkness, which rob the spirit. hymn to the ancient ones they are lying down

thee to mine aid! in kullah, i summon thee to mine aid! in laagash, i summon thee to mine aid! rise up, o powers from the sea below all seas from the grave beyond all graves from the land of til to shin nebo ishtar shammash nergal marduk adar house of the water of life pale ennkidu hear me! spirit of the seas, remember! spirit of the graves, remember! and with these incantations, and with others, the sorcerers and the she-sorcerers call many things that harm of the life of man. and they fashion images out of wax, and out of flour and honey, and of all the metals, and burn them or otherwise destroy them, and chant the civilisations. and they cause plagues, for they summon pazuzu. and they cause madness, for they call azagthoth. and these spirits come upon the wind, and some upon the earth

THE WITCH CULT OF ZOS VEL THANATOS

types of sigils. many seem to overlook this. one may approach the written letters and other manipulations with images drawn, painted or drafted with the idea they are seeking to make manifest. one of the specific suggestions is art such as paintings of a particular god or goddess. this image, while focused upon brings the mind to an alliance with the images, creating the gods or goddesses within the sorcerers own mind. make reference to peter carroll s comment in my book of the witch moon: create your gods with care, for they will reform you in their own image. carroll himself, while not distinctly left hand path or luciferian, is an adept of quite colorful work. the staunch and focused liber null (weiser) addresses the nature of evocation as: the art of dealing with magical beings or ent

THE ABYSS AND TABAET

from the body, since ahriman has his abode in human bodies in this world. consequently, when he has no lodgment in the bodies of men, he will be exterminated from the whole world; since so long as in the body of any one whatever in this world a dwelling is made by a (druj, ahriman (will be) in the world. the denkard, book 6: wisdom of the sages thus it may be seen that ahriman is manifest through the sorcerers and initiates of the path. this is the center of the conceptual foundation of the work of luciferian witchcraft and liber hvhi, to manifest the adversary in the individual within their own unique visage. sorcery and ahriman the literary foundations of liber hvhi and the yatuk dinoih and paitisha found in luciferian witchcraft are found partially in the avesta, this is perhaps one of

THE HOLY BIBLE KING JAMES VERSION

haraoh shall speak unto you, saying, shew a miracle for you: then thou shalt say unto aaron, take thy rod, and cast [it] before pharaoh [and] it shall become a serpent. 7:10 and moses and aaron went in unto pharaoh, and they did so as the lord had commanded: and aaron cast down his rod before pharaoh, and before his servants, and it became a serpent. 7:11 then pharaoh also called the wise men and the sorcerers: now the magicians of egypt, they also did in like manner with their enchantments. 7:12 for they cast down every man his rod, and they became serpents: but aaron s rod swallowed up their rods. 7:13 and he hardened pharaoh s heart, that he hearkened not unto them; as the lord had said. 7:14 and the lord said unto moses, pharaoh s heart [is] hardened, he refuseth to let the people go

he found them ten times better than all the magicians [and] astrologers that [were] in all his realm. 1:21 and daniel continued [even] unto the first year of king cyrus. 2:1 and in the second year of the reign of nebuchadnezzar nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. 2:2 then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the chaldeans, for to shew the king his dreams. so they came and stood before the king. 2:3 and the king said unto them, i have dreamed a dream, and my spirit was troubled to know the dream. 2:4 then spake the chaldeans to the king in syriack, o king, live for ever: tell thy servants the dream, and we will shew the interpretation. 2:5 the king answered and said to the chaldeans

nd he shall sit [as] a refiner and purifier of silver: and he shall purify the sons of levi, and purge them as gold and silver, that they may offer unto the lord an offering in righteousness. 3:4 then shall the offering of judah and jerusalem be pleasant unto the lord, as in the days of old, and as in former years. 3:5 and i will come near to you to judgment; and i will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right] and fear not me, saith the lord of hosts. 3:6 for i [am] the lord, i change not; therefore ye sons of jacob are not consumed. 3:7 even from the days of your fathers ye are gone away from m

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

repeating much that she had said before relating to the impudicity of the sabbath, this girl said that she had been deflowered by the devil at the age of thirteen twelve was the common age for this that they never became pregnant, either by him or by any of the wizards of the sabbath; that she had never felt anything come from the devil except the first time, when it was very cold, but that with the sorcerers it was as with other men. that the devil chose the handsomest of the women and girls for himself, and one he usually made his queen for the meeting. that they suffered extremely when he had intercourse with them, in consequence of his member being covered with scales like those of a fish. that when extended it was au p re, le fils la m re, la soeur au fr re, la filleulle au parrain

WESTERN MANDALAS OF TRANSFORMATION SR AL

ous sacred names or words which specify our particular intention, such as a biblical verse or affirmation, are important parts of the talisman and should always be included. agrippa also wrote: the scripture tells us that there are names written in heaven; why, it was said, should they be written there, if they be useless? through the knowledge of such divine names, it is affirmed, moses overcame the sorcerers of egypt, elias brought fire from heaven, daniel closed the mouths of lions. by what secret to have power over this line of communication with superior worlds it is for practical cabalism to discover (1971, p. 242 .23. the celestial intelligences are, in practical qabalistic magic, thought to be emanations of the deity, and correspond to principles in the human microcosm. this is rea

WICCA WITCHCRAFT TODAY

rary religions' all this is intensely interesting to the witches themselves. they have vague stories that the cult comes from the east, the summer land, combined with a story that it had existed since the goddess went to the land of death. of course they know that they have been vaguely in touch with various sorcerers and wise men, and it is said that in the old days when witches were persecuted, the sorcerers were not, and that they secretly used witches as mediums to attain success in their arts. with the help of these clairvoyants they became successful as prophets, and probably the witches took several of their ideas and certainly some of their tools. i have seen seven witches' swords; of these, four had apparently been made for sorcerers, according to the pattern prescribed in the key

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