Michael Wynn's Occult Reference Library
THE TALISMAN,THE TALISMANS

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ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e knowledge in abundance. the word is gibbilannu and the seal is this: the fifteenth name is ziku this power bestoweth riches of all kinds, and can tell where treasury is hidden. knower of the secrets of the earth. his word is giggimaganpa and his seal is this: the sixteenth name is agaku this power can give life to what is already dead, but for a short time only. he is the lord of the amulet and the talisman. his word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in the ground

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

to do this. the study of nature is the key to that gate> is given a concise account of one of the classical methods of arousing kundalini. this essay should be studied with care and determination. 131- 132 chapter xvi("part ii) of the charge to the spirit with some account of the constraints and curses occasionally necessary i on the appearance of the spirit, or the manifestation of the force in the talisman which is being consecrated, it is necessary to bind it by an oath or charge. a spirit should be made to lay its hand visibly on the weapon by whose might it has been evoked, and to "swear obedience and faith to him that liveth and triumpheth, that regneth above him in his palaces as the balance of righteousness and truth" by the names used in the evocation. it is then only necessary t

odge with fulminating force. the liars will be in the power of their own lie; their own slaves will rise up and put them into bondage. the wicked fall into the pit that they themselves digged. and so perish all the king's enemies! v the charge to the spirit is usually embodied, except in works of pure evocation, which after all are comparatively rare, in some kind of talisman. in a certain sense, the talisman is the charge expressed in hieroglyphics. yet, every object soever is a talisman, for the definition of a talisman is: something upon which an act of will (that is, of magick) has been performed in order to fit it for a purpose. repeated acts of will in respect of 136 any object consecrate it without further ado. one knows what miracles can be done with one's favourite mashie! one has

liber 777. 37 "concerning minor methods adjuvant in the ceremonies- ii "talismanic magic- having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38 "concerning minor methods adjuvant in the ceremonies- iii "rehearsal- it may assist if the traditional history of the particular deity be rehearsed before him; perhaps this is best done in dramatic form. this method is the main one recommended in the "exercitios espirituales" of st. ignatius, whose work may be taken as a model. let the philosophus wo

ALEISTER CROWLEY MAGICK WITHOUT TEARS

i used often to make the background of my talismans of four concentric circles, painting then, the first (inmost) in the king (or knight) scale, the second in the queen, the third in the prince, and the outermost in the princess scale, of the sign, planet, or element to which i was devoting it. on this, preferably in the "flashing" colours, i would paint the appropriate names and figures. lastly, the talisman may be surrounded with a band inscribed with a suitable "versicle" chosen from some holy book, or devised by the magician to suit the case. in the british museum (and i suppose elsewhere) you may see the medal struck to commemorate the victory over the armada. this is a reproduction, perhaps modified, of the talisman used by dee to raise the storm which scattered the enemy fleet. you

ngerous; for all that energy is bound to expend itself somehow; it will make its own links with anything handy that takes its fancy; and you can get into any sort of the most serious kind of trouble. there is a great deal of useful stuff in magick; pp. 92- 100, and pp. 179- 189. i could go on all night doing nothing but indicating sources of information. then comes the question of how to "charge" the talisman, of how to evoke or to invoke the beings concerned, and of- oh! of so much that you need a lifetime merely to master the theory. remember, too, please, what i have pointed out elsewhere, that the greatest masters have quite often not been magicians at all, technically; they have used such devices as secret societies, slogans and books. if you are so frivolous as to try to exclude thes

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

vain as to enclose one's lust in the soul and make one lifelong spinthria unassuaged in the imagination like aubrey beardsley, the means matter no whit. bach takes one way, keats one, goya one. the end is everything: that by the act, whatever it is, one worships, loves, possesses, and becomes nuit. the act of love can no more "trammel up his consequence" than any other act. as long as you possess the talisman, it must be used from time to time, whether you will or no. if you injure the quality, or diminish the quantity, of that quintessence, you blaspheme yourself, and betray the trust reposed in you when you accepted the obligation of that austerely chivalrous order called manhood. the powers of the talisman are irresistible like every other natural force. every time they are used, a chil

this talisman has such miraculous might, it is also intensely sensitive. put in an unsuitable environment, it may produce grotesque or malignant perversions of its father's word. we are all aware that fine children are born of healthy mothers who are true and worthy mates of their husbands. the children of hate, of debauch, of sickness, nearly always bear witness in body and mind to the abuse of the talisman. not only the sins of the father but those of the mother, yes, more those of their social surroundings, are visited on the children to the third and fourth generation. nay, more, the mischief can never be mended. a man can destroy in a minute his kingdom, inherited from unnumbered dynasties of biological prudence. it will also be admitted, without reference to magick, that the abuse o

e talisman. not only the sins of the father but those of the mother, yes, more those of their social surroundings, are visited on the children to the third and fourth generation. nay, more, the mischief can never be mended. a man can destroy in a minute his kingdom, inherited from unnumbered dynasties of biological prudence. it will also be admitted, without reference to magick, that the abuse of the talisman leads to moral, mental and spiritual misfortune. crime and insanity, as well as disease and debility, are constantly seen as the direct result of mismanaging the sexual life, either tactically, strategically, or both. the book of the law emphasizes the importance of these considerations. the act of love must be spontaneous, in absolute freedom. the man must be true to himself. romeo m

must be held as the union with god in the heart of the holy of holies. one must never forget that a child will be born of that deed. one must choose the environment appropriate to the particular child which one wills to create. one must make sure that the conscious will is written, on the pure waters of a mind unstirred, in letters of fire, by the sun of the soul. one must not create confusion in the talisman, which belongs to the silent self, by letting the speaking self deny the purpose which produced it. if one's true will, the reason of one's incarnation, be to bring peace on earth, one must not perform an act of love with motives of jealousy or emulation. one must fortify one's body to the utmost, and protect it from every disaster, so that the substance of the talisman may be as perf

calm the mind, increasing its knowledge, organizing its powers, resolving its tangles, so that it may truly apprehend the silent self, judge partial pleas and unbalanced opinions, while supporting the concentration of the will by its fortified frontiers, and, with unanimous enthusiasm, acclaiming the lordship of the thought which expresses the act. the will must seal itself upon the substance of the talisman. it must be, in alchemical language, the sulphur which fixes the mercury which determines the nature of the salt. the whole man, from his inmost godhead to the tip of his tiniest eye-lash, must be one engine, cumbered with nothing useless, nothing inharmonious; a thunderbolt from the hand of jove. it must give itself utterly in the one act of love. it must cease to know itself as anyt

ALEISTER CROWLEY EQ I 5

m, and ran up the steps into the great house, her thin lips white with rage. lord eyre followed her heavily "i'll be down in half an hour" she laughed merrily "tell dawson to bring you a drink" then she went straight through the house, her girlish eyes the incarnation of a curse. for the third time she had failed to bring geoffrey eyre to her feet. she looked into her hat; there in the lining was the talisman that she had tested- and it had tricked her. what do i need? she thought. mut it be blood? she was a maiden of the pure english strain; brave, gay, honest, shrewd- and there was not one that guessed the inmost fire that burnt her. for she was but a child when the visitor came. the first of the visits was in a dream. she woke choking; the air- clear, sweet, and wholesome as it blew thr

his time the girl writhed and moaned a little. patricia took from an old wardrobe a close-fitting suit of fox fur, and slipped it on her slim white body. did i make you wait, dear? she said, with a curious leer. i am the keener for the sport, to be sure! she took the faithless talisman from her hat. it was a little square of vellum, written upon in black. she took a hairpin from her head, pierced the talisman, and drove the pin into the girl's thigh. they must have blood, said she. now see how i will turn the blue to red! come! don't wince: you haven't had it for a month. then her ivory arm slid like a serpent from the furs, and with the cutting whip she struck young margaret between the shoulders. a shriek rang out: its only echo was patricia's laugh, childlike, icy, devilish. she struck

ongue in agony. patricia grew warm and rosy- exquisitely beautiful. her babe-breasts heaved; her pips parted; her whole body and soul seemed lapped in ecstasy. i wish your were geoffrey, girlie! she panted. 127 then the skin burst. raw flesh oozed blood that dribbled down margaret's back. still the fair maid struck and struck in the silence, until the tiny rivulets met and waxed great and touched the talisman. she threw the bloody whalebone into a corner, and went upon her knees. she kissed her friend; she kissed the talisman; and again kissed the girl, the warm blood staining her pure lips. she took the talisman, and hid it in her bosom. last of all she loosened the cords, and margaret sank in a heap to the floor. patricia threw furs over her and rolled her up in them; brought wine, and p

ALEISTER CROWLEY EQUINOX EQ I 3 2

nd strength. and i swear, in the presence of the eternal gods, that, as liveth the lord of the universe and my own higher soul, i will so create a dweller for this talisman that it shall be irresistible to heal the sick, to alleviate pain, to give health and strength: to the welfare of mankind and the glory of god [i invoke the higher by the first prayer in 5= 6, and make the sign of the cross on the talisman. purify talisman, fire and water. the invoking ritual of the hexagram of jupiter is performed""the great invocation of amoun."16 hail unto thee, lord of mercy! hail, i say, unto thee, the father of the gods! o thou, whose golden plumes stream up the sky in floods of light divine! thou, whose head is as a sapphire, or the vault of the unchanging sky! thou, whose heart is pitiful; where

god, arise and shine! i am to-day and i am yesterday! i am the brother of the golden dawn! in the chariot of life is my seat, and my horses course upon the firmament of nu! come unto me, o my father, for i know thy name! amoun [vibrate by formulae of the middle pillar and of the mystic circumambulation] 16 during the great invocation of amon and toum maal t.t.e.g. and q.f.d.r. respectively charge the talisman with enterer sign. in part i, t.t.e.g. will imagine herself throughout as clothed with a violet light and between two mighty pillars, of smoke and flame. a white light must pervade the violet from above. her station is in the place of jupiter. i invoke thee, the terrible and invisible god! i call thee from the azure throne! i raise my voice in the abyss of water! i raise my soul to co

ess let the light arise [raise hands to heaven] thou hast been blind and dead, o creature of talismans! now i say unto thee: receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit""descend" part iii "the chymical and hermetic marriage of the eagle of the waters "with the soul of jupiter [purify the talisman with water and fire "q.f.d.r" i am the eagle of the waters, and my power is in the west "t.t.e.g" i am the soul of jupiter: in the sphere of tzedeq is my name confessed "p" i am the reconciler between you "q.f.d.r" my power is to give peace and sleep "t.t.e.g" my power is to give strength and health "p" i am the reconciler between you "q.f.d.r" toum maal hath made me to this end "t.t

come where we are if we wed "p" i am the reconciler between you "q.f.d.r" my robes were blue: where is their azure gone "t.t.e.g" my robes were violet: is their purple past "p" i am the reconciler between you "q.f.d.r" i am the eagle: and my form remains "t.t.e.g" i am the square: and still the square abides "p" i am the reconciler between you["q.f.d.r" and "t.t.e.g" together in grip of 5= 6 over the talisman: we were two: are we not made one "p" i am the reconciler between you! o maker and creator and preserver! hear us who call thee! mighty lord of life, who hast given us life and love, who is like unto thee? o god! hear us when we call! pray thou for us, that we may be made one! unto god the vast one let thy prayer ascend [the magician shall kneel down and say] unto thee, sole wise, sol

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

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

radiates the wisdom religion. this rod was brought by the lord of the world from venus, and once in every world period it is subjected to a similar process to that of the lesser rod, only this time it is recharged by the direct action of the logos himself, the logos of the solar system. the exact location of this rod is known only to the lord of the world and to the chohans of the rays, and being the talisman of this evolution the chohan of the second ray is under the lord of the world its prime guardian, aided by the deva lord of the second plane. the buddhas of activity are responsible for its custody, and under them the chohan of the ray. it is produced only at stated times, when specific work has to be done. it is used not only at the initiating of men, but at certain planetary functio

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

t by the lord of the world when he took form and came to our planet eighteen million years ago. once in every world period it is subjected to a similar process as that of the lesser rod, only this time it is recharged by the direct action of the logos himself, the logos of the solar system. the location of this rod is known only to the lord of the world, and to the chohans of the rays, and (being the talisman of this evolution) the chohan of the second ray is under the lord of the world its main guardian, aided by the deva lord of the second plane. the buddhas of activity are responsible for its custody, and under them the chohan of the ray. it is produced only at stated times when specific work has to be done. it is used not only at the initiating of men, but at certain planetary function

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

person who needs it. a talisman made by one person for another can never be as strong as a personally made one. according to the magickal order, the hermetic order of the golden dawn, a talisman is "a magickal figure charged with the force which it is intended to represent. it is so charged by (i) inscription, and (ii) consecration. it can be of any shape, but let's first look at the material of the talisman. a talisman can be of virtually any material paper, silver, copper, lead, stone but traditionally some substances are more appropriate than others, and their use will imbue the talisman with more power. for example, as you know, the days of the week are each ruled by a planet: sunday sun, monday moon, tuesday mars, wednesday mercury, thursday jupiter, friday venus, saturday saturn. no

nets. these can all be arranged on the disc as shown in figure 12.1.however, there is no special pattern that has to be followed; anything that is aesthetically pleasing will do. an alternative is shown in figure 12.2. as each of the symbols is engraved, or written, jane should concentrate on herself; seeing herself as she best likes herself charming, happy, self-confident. on the reverse side of the talisman she should put symbols traditionally associated with marriage: wedding bells, flowers, rings, hearts, etc. or she could 182 i buckland's complete book of witchcraft place a sigil, constructed from numerological squares as follows. from numerology you know that the numerological value of the word "matrimony" is 4+1+2+9+9+4+6+5+7= 47= 11= 2 (see lesson three. we now construct a magick s

ers arranged in such a way that, no matter whether you add them across or down, each line totals the same. then the numerological total of the three columns' total equals 9 again (figure 12.6. the day associated with matrimony was tuesday. then that is the day on which jane should make her talisman. she should also consecrate it on a tuesday. consecration is the secondary requirement for charging the talisman. she doesn't have to do it on the same tuesday, but both days should be during the waxing phase of the moon. the consecration she would do would be as given in lesson 4. whatever the purpose of the talisman, follow the same procedure (a) find the day and the metal associated with your desire (b) personalize one side of the appropriate piece of metal (c) take the key word and, from the

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

ar it on your person for three days and nights. this can be done either by fastening it to a chain and hanging it around your neck, or by carrying it in a small bag made of silk, hung around your neck. after the three days you do not need to wear it constantly, but can simply carry it in your pocket or purse. you should, however, sleep with it under your pillow each night. at each new moon, clean the talisman with a good metal cleaner (for a parchment talisman, just rub over it lightly with a gum eraser. for copper i would recommend washing with salt and vinegar, and then rinsing in clear water. at each full moon, hold out the talisman in the palm of your hand and expose it to the unrestricted light of the moon. by "unrestricted" i mean not through the glass of a window. either open the wi

ommend washing with salt and vinegar, and then rinsing in clear water. at each full moon, hold out the talisman in the palm of your hand and expose it to the unrestricted light of the moon. by "unrestricted" i mean not through the glass of a window. either open the window or take it outside. expose it for about five minutes on each side while concentrating your thoughts on the original purpose of the talisman (if it should happen to be cloudy, so that you don't actually see the moon itself, that is all right. lesson twelve: the power of the written word/ 183 a talisman can also be made in the form of a ring. usually such a form has the objective as the main engraving, with the personalization around the edge. it should be made following the same procedure outlined above. amulets the differ

ling planet, etc. i would recommend using one of the magickal alphabets for the personalization. frank higgins' sun sign is cancer, his ruling planet is the moon. since we don't have his time and place of birth we can't put his ascendant or moon sign. his birth number is 4, so that can be included. his craft name, in runes, is: m and his magickal monogram is: all of this information can be put on the talisman (you don't have to use runes, you can use any one of the many different magickal alphabets, arranged in any order you like, to personalize it for frank higgins. 4. first of all decide what you are going to be working for. it's not just money. she doesn't just want one single payment of money. she wants a better paying position (which is, in effect, an increase in income and a differen

cide what you are going to be working for. it's not just money. she doesn't just want one single payment of money. she wants a better paying position (which is, in effect, an increase in income and a different/better position. your key word could be "promotion" or "advancement" or something like that. it could even be "desires. taking "desires" as an example, you would work on a thursday and make the talisman of tin (if possible) or parchment. mary is an aquarius, with uranus as the ruling planet. as with the previous question, we don't know her rising or moon signs. her birth number is eight. on the reverse you would put the sigil for "desires: 5. you would personalize one side of the talisman for henry, with a sun sign of libra and ruling planet venus. you can ignore all the information

birth number is eight. on the reverse you would put the sigil for "desires: 5. you would personalize one side of the talisman for henry, with a sun sign of libra and ruling planet venus. you can ignore all the information for amy kirshaw for, as i have tried to emphasize, you may not interfere with another's free will. this talisman, then, can only be done to bring the love of "another" to henry. the talisman would be made on copper and made on a friday. on the reverse you would put the sigil for love: 6. part of the power that goes into the talisman comes from your concentration on the writing as you do it. to be somewhat unfamiliar with the alphabet you use therefore ensures that you have to concentrate on its construction. lesson thirteen 1 (a) start with visualizing a white light all a

DAVID ICKE THE BIGGEST SECRET

in the washington street plan,centred on capitol hill and the white house, are astrological symbols (which relateexactly to where certain constellations appear in the sky, hexagrams, satanicpentagrams, squares, a masonic compass, a spear of destiny, a skull and bones andscores of others. for more information and illustrations i strongly recommend anexcellent book by charles l. westbrook jr called the talisman of the united states,signature of the invisible brotherhood. roads in washington relate to the points wherethe sun rises at the winter and summer solstice, just as the ancient mounds, temples and357stone circles like stonehenge, were designed to do (see figure 30. other streets crossat precisely 33 degrees and still others mark the precession of the equinoxes, and thereis a hexagram o

m which said the authorities intended to build a memorial in the mall, theheart of the street plan, to those who died in the second world war. it would include atits centre, they said, a depiction of a lighted torch. the locations of the cities andcentres of the brotherhood relate to places where solar and other cosmic energy can bemost powerfully harnessed. charles l. westbrook jr, the author of the talisman ofthe united states, received some anonymous correspondence after his book waspublished. it consisted of a map of the usa and a piece of paper on which were writtenthe words: its bigger than you think.12 lines drawn on the map revealed similargeometry to that in washington, but on a much larger scale. some of the pointsconnecting the geometry, or highlighted by it, were mount v ernon

this language ofsymbolism, i hope that now you will be able to read more easily the signs andsignatures of the brotherhood and therefore be more streetwise to their games andaims.367 sources1the womans encyclopaedia of myths and secrets, pp 73-73.2the secret teachings of all ages, p lxxxix.3the t emplar revelation, pp 36-39.4my thanks to ivan fraser for this information.5charles l. westbrook jr, the talisman of the united states, signature of the invisiblebrotherhood, p 48. t o locate a copy, contact the talisman newsletter, p0 box 54, ayden, nc28513, united states.6ibid, p 50.7ibid, p 12.8the womans encyclopaedia of myths and secrets, pp 754, 755.9the t alisman of the united states, p 67.10ibid,p69.11ibid, p 79.12ibid, p 116.13secret and suppressed, p 90.14the secret t eachings of all ag

DEMONIC BIBLE

e knowledge in abundance. the word is gibbilannu and the seal is this: the fifteenth name is ziku this power bestoweth riches of all kinds, and can tell where treasury is hidden. knower of the secrets of the earth. his word is giggimaganpa and his seal is this: the sixteenth name is agaku this power can give life to what is already dead, but for a short time only. he is the lord of the amulet and the talisman. his word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in the ground

DION FORTUNE MYSTICAL QABALA

e of crystalline and metallic substances as storage artreries of subtle forces. he has always regarded silk as an insulator. he has, in fact, availed himself of the properties of the same substances that the electrician employs to-day. the best talismans are considered to be disks of pure metal engraven with suitable devices and kept wrapped in silk of a colour appropriate to the force with which the talisman is charged. a precious stone, which is of course a coloured crysral, is a very important part of certain operations, because it is held ro act as a focus for the force. it is also a very important part of certain types of wireless receivers. the influence of colours on mental states is now well recognised. no worker is allowed to work for a lengthy period in the red light rooms of the

DION FORTUNE PSYCHIC SELF DEFENSE

mpell "desiring some information which i could not get in any ordinary way, i resorted to the system of abra melin, and to this end prepared a copy of the necessary talisman, perfecting it to the best of my ability with my little stock of knowledge. the ritual performed, i proceeded to clear my 'place of working' a little knowledge is a dangerous thing; my ritual was imperfect and i only rendered the talisman useless without in any way impairing the activities of the entity invoked. this looks like nothing else than gross carelessness on my part; and to a certain extent this is true- but the point i wish to make is this, that my knowledge of this particular system, and therefore my ritual, were imperfect; and in any case, i had been shown no method of combating this particular entity when

or they work by means of some power with which they have been charged. what is the nature of that power, and did the persons who made the charm or talisman really know what they were about? did they take the precaution to bind the baser aspect before magnetising with the higher aspect? these are the elementary precautions of the practical occultist who has been properly trained. did the maker of the talisman know them? again, one buys second-hand books on magic. who was the previous owner and for what purposes were these books used? or one buys a new book which has been brought out by some occult school for propaganda purposes. these books are often magnetised before they are sent out, and so form a magnetic link between the purchaser and the order which caused them to be issued. or someo

in his recent book, analysis of magic and witchcraft, gives it as his opinion that attendance at the sabbat was often achieved by means of drug-induced dreams. subtle poisons also undoubtedly play a part in the effectiveness of curses, a favourite method being to make a talisman of brass, copper or lead, and fasten it incon spicuously at the bottom of a drinking vessel or cooking pot. what effect the talisman had is conjectural, but there is no doubt at all about the effect of the steady dissolving of small quantities of lead and verdigris in the food. but while all these things were a part, and a considerable part, of the witch-cult, they cannot, strictly speaking, be considered a psychic method of attack, and we only refer to them in these pages in order that their effects may be exclude

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

hncenter.com. sources: lee, seung-hwun. brain respiration. seoul: han mun hwa publishers, 1998. dahnhak: the way to perfect health. seoul: dahn publications, 1999. the way to light up your divinity. seoul: dahn publications, 1999. lee penny famous scottish amulet that belonged to sir simon locard on lockhart of lee, ca. 1330. the story of this relic suggested the title of sir walter scott s novel the talisman, and in his introduction to the book, scott related the incident that led to the acquisition of the lee penny. after the death of robert the bruce, king of scotland in 1329, his friend lord james of douglas set out to take the dead king s heart to the holy land, making the pilgrimage that the king was not able to undertake in his lifetime. while making their way through spain, douglas

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ure of mercury, engraved upon silver, which is the corresponding metal, and according to the prescribed rites, gave success in merchandise; that of mars gave victory to the soldier; that of venus, beauty, and so of the rest. all such talismans were seen as more powerful during the hour of their planet s ascendency. writing of talismans in his book the occult sciences (1891, a. e. waite stated: 1. the talisman of the sun must be composed of a pure and fine gold, fashioned into a circular plate, and well polished on either side. a serpentine circle, enclosed by a pentagram must be engraved on the obverse side with a diamond-pointed graving tool. the reverse must bear a human head in the centre of the six-pointed star of solomon, which shall itself be surrounded with the name of the solar int

talisman is supposed to insure to its bearer the goodwill of influential persons. it is a preservative against death by heart disease, syncope, aneurism, and epidemic complaints. it must be composed on a sunday during the passage of the moon through the first ten degrees of leo, and when that luminary is in a favourable aspect with saturn and the sun. the consecration consists in the exposure of the talisman to the smoke of a perfume composed of cinnamon, incense, saffron, and red sandal, burnt with laurel-wood, and twigs of desiccated heliotrope, in a new chafing-dish, which must be ground into powder and buried in an isolated spot, after the operation is finished. the talisman must be afterwards encased in a satchel of bright yellow silk, which must be fastened on the breast by an inter

ecration, accompanied by sprinkling with holy water, may be rendered in the following manner. in the name of elohim, and by the spirit of the living waters, be thou unto me as a sign of light and a seal of will. presenting it to the smoke of the perfumes:.by the brazen serpent before which fell the serpents of fire, be thou unto me as a sign of light and a seal of will. breathing seven times upon the talisman:.by the firmament and the spirit of the voice, be thou unto me as a sign of light and a seal of will. lastly, when placing some grains of purified earth or salt upon the pentacle:.in the name of the salt of the earth and by virtue of the life eternal, be thou unto me as a sign of light and a seal of will. 2. the talisman of the moon should be composed of a circular and well-polished p

irst ten degrees of capricornus or virgo, and is also well aspected with saturn. its consecration consists in exposure to a perfume composed of white sandal, camphor, aloes, amber, and pulverized seed of cucumber, burnt with desiccated stalks of mugwort, moonwort, and ranunculus, in a new earthen chafing-dish, which must be reduced, after the operation, into powder, and buried in a deserted spot. the talisman must be sewn up in a satchel of white silk, and fixed on the breast by a ribbon of the same colour, interlaced and tied in the form of a cross. 3. the talisman of mars must be composed of a wellpolished circular plate of the finest iron, and of the dimensions of an ordinary medal. the symbol of a sword in the centre of a pentagram must be engraved on the obverse side. a lion s head su

ough the ten first degrees of aries or sagittarius, and when, moreover, it is favourably aspected with saturn and mars. the consecration consists in its exposure to the smoke of a perfume composed of dried absinth and rue, burnt in an earthen vessel which has never been previously used, and which must be broken into powder, and buried in a secluded place, when the operation is completed. finally, the talisman must be sewn up in a satchel of red silk, and fastened on the breast with ribbons of the same material folded and knotted in the form of a cross. 4. the talisman of mercury must be formed of a circular plate of fixed quicksilver, or according to another account of an amalgam of silver, mercury, and pewter, of the dimensions of an ordinary medal, well-polished on both sides. a winged c

ith saturn and mercury. the consecration consists in its exposure to the smoke of a perfume composed of benzoin, macis, and storax, burnt with the dried stalks of the lily, the narcissus, fumitory, and marjolane, placed in a clay chafingdish which has never been devoted to any other purpose, and which must, after the completion of the task, be reduced to powder and buried in an undisturbed place. the talisman of mercury is judged to be a defence in all species of commerce and business industry. buried under the ground in a house of commerce, it will draw customers and prosperity. it preserves all who wear it from epilepsy and madness. it averts death by murder and poison; it is a safeguard against the schemes of treason; and it procures prophetic dreams when it is worn on the head during s

under the ground in a house of commerce, it will draw customers and prosperity. it preserves all who wear it from epilepsy and madness. it averts death by murder and poison; it is a safeguard against the schemes of treason; and it procures prophetic dreams when it is worn on the head during sleep. it is fastened on the breast by a ribbon of purple silk folded and tied in the form of a cross, and the talisman is itself enclosed in a satchel of the same material. 5. the talisman of jupiter must be formed of a circular plate of the purest english pewter, having the dimensions of an ordinary medal, and being highly polished on either side. the image of a four-pointed crown in the centre of a pentagram must be engraved on the obverse side. on the other must be the head of an eagle in the centr

and jupiter. the consecration consists in its exposure to the smoke of a perfume composed of incense, ambergris, balm, grain of paradise, saffron, and macis, which is the second coat of the nutmeg. these must be burnt with wood of the oak, poplar, fig tree, and pomegranate, and placed in a new earthen dish, which must be ground into powder, and buried in a quiet spot, at the end of the ceremony. the talisman must be wrapped in a satchel of sky-blue silk, suspended on the breast by a ribbon of the same material, folded and fastened in the form of a cross. the talisman of jupiter is held to attract to the wearer the benevolence and sympathy of everyone. it averts anxieties, favours honourable enterprises, and augments well-being in proportion to social condition. it is a protection against

nterprises, and augments well-being in proportion to social condition. it is a protection against unforeseen accidents, and the perils of a violent death when it is threatened by saturn in the horoscope of nativity. it also preserves from death by affections of the liver, by inflammation of the lungs, and by that cruel affection of the spinal marrow, which is termed tabes dorsalis in medicine. 6. the talisman of venus must be formed of a circular plate of purified and well-polished copper. it must be of the ordinary dimensions of a medal, perfectly polished on both its sides. it must bear on the obverse face the letter g inscribed in the alphabet of the magi, and enclosed in a pentagram. a dove must be engraved on the reverse, in the centre of the sixpointed star, which must be surrounded

n a friday, during the passage of the moon through the first ten degrees of taurus or virgo, and when that luminary is well aspected with saturn and venus. its consecration consists in its exposure to the smoke of a perfume composed of violets and roses, burnt with olive wood in a new earthen chafing-dish, which must be ground into powder at the end of the operation and buried in a solitary spot. the talisman must, finally, be sewn up in a satchel of green or rose-coloured silk, which must be fastened on the breast by a band of the same material, folded and tied in the form of a cross. the talisman of venus is accredited with extraordinary power in cementing the bonds of love and harmony between husbands and wives. it averts from those who wear it the spite and machinations of hatred. it p

y may be accidentally or purposely exposed. it counterbalances the unfortunate presages which may appear in the horoscope of the nativity. its last and most singular quality is its power to change the animosity of an enemy into a love and devotion which will be proof against every temptation, and it rests on the sole condition that such a person should be persuaded to partake of a liquid in which the talisman has been dipped. 7. the talisman of saturn must be composed of a circular plate of refined and purified lead, being of the dimensions of an ordinary medal, elaborately polished. on the obverse side must be engraved with the diamond-pointed tool which is requisite in all these talismanic operations, the image of a sickle enclosed in a pentagram. the reverse side must bear a bull s head

of taurus or capricorn, and is favourably aspected with saturn. it must be consecrated by exposure to the smoke of a perfume composed of alum, assa-foetida, cammonee, and sulphur, which must be burnt with cypress, the wood of the ash tree, and sprays of black hellebore, in a new earthen chafing-dish, which must be reduced into powder at the end of the performance, and buried in a deserted place. the talisman must, finally, be sewn up in a satchel of black silk and fastened on the breast with a ribbon of the same material, folded and tied in the form of a cross. the talisman of saturn was affirmed to be a safeguard against death by apoplexy and cancer, decay in the bones, consumption, dropsy, paralysis, and decline; it was also a preservative against the possibility of being entombed in a

folded and tied in the form of a cross. the talisman of saturn was affirmed to be a safeguard against death by apoplexy and cancer, decay in the bones, consumption, dropsy, paralysis, and decline; it was also a preservative against the possibility of being entombed in a trance, against the danger of violent death by secret crime, poison, or ambush. if the head of the army in war-time were to bury the talisman of saturn in a place which it was feared might fall into the hands of the enemy, the limit assigned by the presence of the talisman could not be overstepped by the opposing host, which would speedily withdraw in discouragement, or in the face of a determined assault. encyclopedia of occultism& parapsychology. 5th ed. talisman 1527 sources: beard, charles r. lucks and talismans: a chap

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

to use it. he then says that if you want to obtain gifts from mercury, you should make his image on tin or silver, with the sign of virgo and characters of virgo and mercury; and the decan image for the first face of virgo may be added "if this is to be used. this talisman would thus consist of the image of mercury, some signs and characters, and perhaps the virgo image with the child. note that the talisman is not a medical talisman, but to obtain intellectual "gifts" from mercury. to obtain long life, you may make the image of saturn on a sapphire in this form "an old man sitting on a high throne or on a dragon, with a hood of dark linen on his head, raising his hand above his head, holding a sickle or a fish, clothed in a dark robe" homo senex in altiore cathedra sedens uel dracone, ca

it and in the thirteenth that: magicamoperari non est aliud quam maritare mundum' it is clear, i think, from these three conclusions that by the licit natural magic, pico means the establishing of the "links" between earth and heaven by the right use of natural substances in accordance with the principles of sympathetic magic, and since such links would be inefficacious without the higher link of the talisman or the star image made efficacious with natural spiritus, the use of talismans must (or so i would think) be included in the methods by which pico's natural magus "unites" virtues in heaven with those on earth, or "marries the world" which is another way of putting the same notion. that pico's natural magic did not rest entirely on the arrangement of the natural substances is, moreove

s distributed throughout the world by the true god for the great advantage of man, if he knows how to use them' it therefore seems that the natural magus, as envisaged by pico, would use the same kind of methods as the ficinian natural magic, natural sympathies, natural orphic incantations, magic signs and images naturally interpreted. amongst these procedures would almost certainly be the use of the talisman as ficino interpreted it. pico moved in the same world of imagery as ficino, as his commentary on benivieni's canzona de amore shows, and the three graces on his medal should perhaps be understood, at bottom, as in the nature of a neoplatonised talismanic image against saturn.2 in the oration on the dignity of man, which was to have opened the debate on the conclusiones which never to

lyph as being a symbol with hidden moral and religious meanings, of course a misunderstanding of its true nature. the hieroglyph fashion is an offshoot of prisca theologia, for it owed much of its vogue to the deep respect for egyptian wisdom as exemplified in hermes trismegistus. in the argnmentum before his pimander, ficino attributes the invention of the hieroglyph to hermes.3 as compared with the talisman, the hieroglyph is not magical. it is a deep way of stating hidden truths in the sacred egyptian writing. and it was immensely popular with the humanists, and therefore 1 see karl giehlow "die hieroglyphcnkunde des humanismus in der allegorie der renaissance, in jahrbuch der kunsthistorischen sammlungen des allerhochsten kaiserhauses, xxxii, pt. i, 1915; e. iversen, the myth f egypt a

ne congregation through the chorus of the muses over which he presides; one harmony or consonance, one symphony of many voices, denoted by the lyre of apollo which is called the spirit of the universe.3 this sounds like a fairly normal statue of apollo, but its magical or talismanic nature is indicated by some of the ingredients, for instance the "one crow" which flies before his face, suggesting the talisman with a crow in it which ficino had used.4 the statue of saturn, or the beginning, is constructed on similar principles; he is the usual old man with a sickle; has a chariot drawn by stags as in the magic image of saturn used by bruno in the de umbris.5' ibid, pp. 53-4, 60. 2 see above, pp. 7 ff, 23 ff. 3 op. lat, i l l, pp. 63-8* see above, p. 71. 5 op. lat, i l l, pp. 68-73; s e e ab

GOLDEN DAWN RITUALS C C1

ter of the planet of the heavens and trace the invoking hexagram and pronounce the proper names. also, thou may invoke what angels and forces of that nature that may be required. trace their sigils in the air in the center of the supreme hexagram. 9. when thou art finished, perform the banishing ritual of that planet, and give them the license to depart. 10. if you are charging a talisman, remove the talisman from the working space before banishing so as not to dis-empower the talisman. 11. in the case where you may wish to invoke all the planetary forces, perform the l.i.r.h. using l, then turn to the quarter of the respective planets and use the supreme ritual of the hexagram to invoke their forces. remember always to properly banish planetary forces when you are done working, using the

GOLDEN DAWN RITUALS VENUSZAM16

ry e yellow jupiter a# violet c venus f# green mars c red 12 y moon g# blue sun d orange k jupiter a# violet venus e yellow l saturn a indigo f green-yelatconsecration ceremony for a venus talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory form

ey may consecrate this most powerful symbol. hagiel(vibrate 7 times, i conjure ye potently to make manifest your presence within my soul that this talisman of venus may be charged. come now, o all ye powers and forces of the realm of nogah, obey ye now the name of yhvh tzboath, the divine ruler of your kingdom, and haniel, your archangelic ruler, and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the majesty of netzach" step 13 5 the talisman should be purified with water and consecrated with fire "in the name of yhv

that hagiel shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence hagiel, in order that spiritual vision may be mine, and that it may assist us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work

the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of al

he altar. stand west of the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name yhvh tzboath. descend, i beseech thee, through my being to manifest unto me the desire for the divine and passion and that prodigality of spirit which are the characteristics of nogah so that in the

tiation of my fellow men. in so doing, grant that unto hagiel who shall charge and live within this talismatic bowl f desire, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the s

ud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with water and consecrate with fire. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the g

nd once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with water and consecrate with fire. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefo

o manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by

by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power an

eature of talismans may have power, life and love to make a divine link with all those powers of attraction, passion and desire summed up in the holy name of netzach. i invoke thee powerfully by the name of yhvh tzboath a (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, li

netzach. come unto me, ye gods, that the angel of venus, haniel, may cause his intelligence, lhagiel, to make powerful this consecrated telesmata. cause him to take this for his body, to live and reside within this bowl of attraction, passion and desire so that a true and sacred link may be formulated between the spirit of the godhead in netzach and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with wa

east, face west, and in the sign of the enterer project the whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 2

ite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the hol

more in the name of this creature of talismans because i have called upon the most high. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even un

e veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take up the talisman, pass to between pillars and, formulate an astral banner of the east about it. say "behold ye powers and forces of nogah which i have invoked. take witness that i have duly consecrated this creature of talismans with the aid of hagiel, the intelligence of nogah, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in

formulate an astral banner of the east about it. say "behold ye powers and forces of nogah which i have invoked. take witness that i have duly consecrated this creature of talismans with the aid of hagiel, the intelligence of nogah, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine" step 33 wrap the talisman in silk or linen, put it away "in the name of yhshvh the redeemer, i do now suffer all spirits bound by this ceremony no longer needed in the service of this telesmata, to depart in 12 peace unto their places. may the blessings of yhshvh, be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ belletz1

GOLDEN DAWN RITUALS Z2

thus, only may he in comparative safety quit the circle. note: get the spirit into a white triangle outside the midheaven, then shall he speak the truth of necessity. h consecration of talismans a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesmata or material basis. e. in telesmata, the selection of the matter to form the talisman; the preparation and arrangement of the place. the drawing and forming of the body of the talisman. in natural phenomena, the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of n, a flame of o, a pentacle, or the like. f. the invocation of the highest divine forces, winding a black cord around the tali

henomena, the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of n, a flame of o, a pentacle, or the like. f. the invocation of the highest divine forces, winding a black cord around the talisman or material basis covering the same with a black veil, and initiating the blind force therein. name aloud the nature of the talisman or operation. g. the talisman or material basis is now placed towards the west, and duly consecrated with n and o. the purpose of the operation, and the effect intended to be produced is then to be rehearsed in a loud and clear voice. h. placing the talisman or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it will be attained

secrated with n and o. the purpose of the operation, and the effect intended to be produced is then to be rehearsed in a loud and clear voice. h. placing the talisman or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it will be attained, and the reason thereof. i. announcement aloud that all is prepared and in readiness, either for charging the talisman, or for the commencement of the operation to induce the natural phenomena. place a good talisman or material basis within the white triangle 8 on the altar. place bad to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the center of the triangle for evil. j. now follows the performance of an invocation to attract the desired spirit to t

iangle 8 on the altar. place bad to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the center of the triangle for evil. j. now follows the performance of an invocation to attract the desired spirit to the talisman or material basis, describing in the air above it the lineal figures and sigils, etc, with the appropriate instrument. then, taking up the talisman in the left hand, let him smite it thrice with the flat of the blade of the sword of art. then, raise it in the left hand (holding erect and aloft the sword in the right hand and stamping thrice upon the earth with the right foot. k. the talisman or material basis is to be placed towards the north, and the operator repeats the oration of the hierophant to the candidate: the voice of t

hings are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of the shades. i am the exorcist in the midst of the exorcism. take on therefore manifestation without fear before me, for i am he in whom fear is not. thou hast known me so pass thou on. this being done, he replaces the veil. n. then pass around the circle with the talisman, halt due north, place talisman on ground, bar, purify and consecrate again with n and with o, and say, creature of talismans, thrice purified and thrice consecrated, thou mayest approach the gate of the east (hold talisman aloft. o. hold telesmata in left hand, lotus wand in right, and assume hierophant s form. partly unveil talisman, smite with flat of sword, and say, thou canst not

n darkness.i am the exorcist in the midst of exorcism. take on therefore, manifestation before me, for i am the wielder of the forces of the balance. thou hast known me now so pass thou on unto the cubical altar of the universe. p. he then recovers talisman or material basis, passes on to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding left hand over the talisman, and sword over it erect. then does he rehearse a most 9 potent conjuration and invocation of that spirit to render irresistible this telesmata or material basis, or to render manifest this natural phenomenon of, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures, and the like

it in the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. then say the mystic words, khabs, am pekht, etc. r. saith the magician, as the light hidden in darkness can manifest therefrom, so halt thou become irresistible. he then takes up the talisman or the material basis, stands to the east of the altar, and faces west. then shall he rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, to make the telesmata powerful. then, he places the talisman or material basis between the pillars, himself at the east, facing west, then in the sign of the enterer, does he project the

is, stands to the east of the altar, and faces west. then shall he rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, to make the telesmata powerful. then, he places the talisman or material basis between the pillars, himself at the east, facing west, then in the sign of the enterer, does he project the whole current of his will upon the talisman. thus he continueth until such time as he shall perceive his will power weakening, when he protects himself by the sign of silence, and then drops his hands. he now looks toward the talisman, and a flashing light or glory should be seen playing and flickering on the talisman or material basis, and in the natural phenomena a slight commencement of the phenomena should be waited for. if

alisman or material basis, and in the natural phenomena a slight commencement of the phenomena should be waited for. if this does not occur, let the magician repeat the conjuration of the superiors from the place of the throne of the east. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but if at the third time of repetition the talisman or material basis does not flash, then be it known that there is an error in the working. so, let the master of evocations replace the talisman or material basis, upon the altar holding the sword as usual, and thus doing, let him address an humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete the work. he is then to take back the tali

mble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete the work. he is then to take back the talisman to between the pillars, and repeat the former process, then assuredly the light will flash. now, as soon as the magician shall see the light, he shall quit the station of the hierophant and consecrate afresh with n and with o. s. this being done, let the talisman or material basis have the cord removed, smite it with the sword and proclaim, by and in the names of, i invoke upon thee the power of. he then circumambulates thrice, holding the talisman or material basis in his right hand. t. the magician, standing in the place of the hierophant, but fixing his gaze upon the talisman or material basis which should be placed on the ground within the

the hierophant, but fixing his gaze upon the talisman or material basis which should be placed on the ground within the circle, should now read a potent invocation of some length, rehearsing and reiterating the divine and other names consonant with the working. the 10 talisman should now flash visibly, or the natural phenomena should definitely commence. then, let the magician proclaim aloud that the talisman has been duly and properly charged or the natural phenomena induced. u. the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician requires. v. the operator now carefully formulates his demands, stating clearly what the talisman is intended to do, or what natural phenomena he seeks to produce. w. the master of ev

GOLDEN DAWN RITUALS ZAM16

th white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formu

ey may consecrate this most powerful symbol. layphy (vibrate 4 times, i conjure ye potently to make manifest your presence within my soul that this talisman of k may be charged. come now, o all ye powers and forces of the realm of dsj, obey ye now the name of la, the divine ruler of your kingdom, and layqdx, your archangelic ruler, and the mighty powers of the brilliant ones of qdx. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of layphy, the intelligence of k, a body for the manifestation of the majesty of dsj" 5 step 13 the talisman should be purified with n and consecrated with o "in the name of la, i proclaim, al

th a black veil, and bound thrice with a cord so that layphy shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence layphy, in order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to as

n the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all is now in readiness to consecrate this talisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the

n the white triangle on the altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all is now in readiness to consecrate this talisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name la. descend, i beseech thee, through my being to manifest unto me the wisdom and love and that prodigality of spirit which are the characteristics of qdx so that in the enhancement of my true spirit

great work and assist in the initiation of my fellow men. in so doing, grant that unto layphy who shall charge this talisman, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the s

ud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with n and consecrate with o. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway

ng around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with n and consecrate with o. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefo

o manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by

by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose bein

so that this creature of talismans may have power, life and love to make a divine link with all those powers of love, majesty and graciousness summed up in the holy name of dsj. i invoke thee powerfully by the name of la (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence layphy" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, li

the archangel of dsj, to command unto me the \ylmcj, the brilliant ones of qdx. come unto me, ye brilliant ones, that the angel of k, layjs, may cause his intelligence, layphy, to make powerful this consecrated telesmata. cause him to take this for his body so that a true and sacred link may be formulated between the spirit of the godhead in dsj and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with n and

go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with n and with o. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word

ismans because i have called upon the most high, even amoun have i called my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even un

e veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take up the talisman, pass to between pillars and, formulate an astral banner of the east about it. say "behold ye powers and forces of dsj which i have invoked. take witness that i have duly consecrated this creature of talismans with the aid of layphy, the intelligence of qdx, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my p

, formulate an astral banner of the east about it. say "behold ye powers and forces of dsj which i have invoked. take witness that i have duly consecrated this creature of talismans with the aid of layphy, the intelligence of qdx, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine" 12 step 33 wrap the talisman in silk or linen, put it away, and announce "in the name of hwchy the redeemer, i do now suffer all spirits bound by this ceremony no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessings of hwchy, hcwhy be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34

GOLDEN DAWN RITUALS ZAM22

m that this talisman shall be charged by the intelligence, laykn, and that the power of trws shall live there in conformity with my will under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine, and that it shall help me overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! step 8 pick up the talisman and place it at the foot of the cubical altar. say: i, frater/soror, do solemnly pledge myself in the name of tudw hwla hwhy, to consecrate in due ceremonial form this a talisman, and that i assert that with divine aid, i shall invoke the intelligence, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparte

ine aid, i shall invoke the intelligence, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparted to this talisman to the end that i may be able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a and the holy one, blessed be he, witness my pledge. step 9 place the talisman on the white triangle upon the altar. stand west of the altar and face east. say: o ye powers of trapt which i have now invoked within this temple, know that all is now in readiness to duly and completely consecrate this talisman of a. i call upon ye now, ye powers of trapt, to aid me with your might and power that i may cause the great angel lakym to give life and strength to this cr

and power that i may cause the great angel lakym to give life and strength to this creature of talismans, and that under the direction of laykn, which is fully and 8 completely in conformity with my will, the spirit of a, trws, may empower and fortify this a talisman in the name of tudw hwla hwhy! step 10 go now to the east of the altar between the pillars and face west. place your left hand upon the talisman, and hold your sword erect over it (pommel down, blade up. say: hwchy, thou who art the spirit of c, manifest, i invoke thee in and by the name of hyha and hwhy. i beseech thee to manifest unto me the light of perfection and the self sacrifice of my soul in beauty and harmony which is trapt. may my spiritual nature be enhanced by thy light of perfection which is a reflection of rtk. t

grant that laykn, who shall charge and rule the spirit of a in this talisman in accordance with my will, shall be given a great reward, on that day when the crown of glory of my genius shall be placed upon my head. grant that his nature shall become more illuminated, glorified and more capable of receiving the divine influx which abides only in the heart of god and man. 9 the exorcism step 1 lift the talisman upon high in left hand. smite it three times with sword, and raise both it and sword overhead stomping three times. proceed to take the talisman to the north. say: the voice of the exorcism said unto me, let me shroud myself in darkness peradventure, there, shall i manifest myself in light. i am the only being in the abyss of darkness. from the darkness came i forth ere my birth, from

ure, there, shall i manifest myself in light. i am the only being in the abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystical circumambulation take place on the pathway of darkness! step 2 take the talisman, and circumambulate one time. stop in the south and place it on the ground. bar the way with the lotus wand and the sword crossed, as kerux in 0=0 initiation. purify the talisman with n and consecrate with o. step 3 lift up with left hand, face west and say: creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the we

op in the south and place it on the ground. bar the way with the lotus wand and the sword crossed, as kerux in 0=0 initiation. purify the talisman with n and consecrate with o. step 3 lift up with left hand, face west and say: creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talisman as the hiereus. say: thou cannot pass from concealment into manifestation save by the virtue of the name \yhla. before all things was the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of an exorc

lment into manifestation save by the name hwhy. after the formless and the void and the darkness cometh the knowledge of the light. i am the light that ariseth in the darkness. i am the exorcist in the midst of exorcism. therefore, take on manifestation before me, for i am the wielder of the forces of the balance. thou hast known me, pass thou on to the cubical altar of the universe. step 6 cover the talisman, bring to the cubical altar, and place it within the white triangle. leave the cord bound, but remove the black cover. move to the east, place left hand on the talisman with right hand holding sword. retrace all sigils (point upward, pommel downward. say: thou intelligence, laykn, i invoke thee in the divine names tudw hwla hwhy, in the letters i.n.r.i, in the grand word hwchy, and th

e summed up in the holy 11 name of trapt. laykn, i do invoke thee powerfully to come forth and bring unto your direction the spirit of a, trws, in the name of tudw hwla hwhy. step 7 vibrate by formula of middle pillar, tudw hwla hwhy, and circumambulate thrice and return to your position. say: i do potently conjure and exorcise thee to charge this talisman, thou intelligence laykn. step 8 lift up the talisman, and remove veil, leaving the cord underneath. exclaim loudly: light! creature of talismans, long hath thou dwelt in darkness, quit the night and seek the day. step 9 replace it upon the altar in the triangle. hold pommel of sword immediately over it. say: by all the names, powers and rites already rehearsed, i conjure upon the power and might irresistible. khabs om pekht, knox om pax

trws, the evil spirit of a. under the constant guidance of laykn may sorath also play a part in the empowerment of this talismata and thus, forward the cause of light and the purpose of this talisman in accordance with my will. laykn, thou shall take for thy body this talismata and thus form a sacred link between the spirit of the godhead in trapt and the human soul of the exorcist. step 13 lift the talisman, and place it between the pillars. go to the east, face west, and in the sign of the enterer project your current of will upon the talisman. seal the current with the sign of silence. stop, and see if a light is flashing and flickering on the talisman. if the adept is not satisfied with the charge, repeat the above invocation from the position of the throne in the east. as soon as the

e east, face west, and in the sign of the enterer project your current of will upon the talisman. seal the current with the sign of silence. stop, and see if a light is flashing and flickering on the talisman. if the adept is not satisfied with the charge, repeat the above invocation from the position of the throne in the east. as soon as the light is seen, quit the east and purify and consecrate the talisman with o and n. step 14 remove the cord from the talisman, lift it on high and smite it three times with the sword and proclaim: in the name of the lord of the universe, by the solar light, the power of ra and the name of tudw hwla hwhy, strong and mighty, i invoke upon thee the powers of trapt. step 15 circumambulate three times with talisman in the right hand. return to position of th

tep 14 remove the cord from the talisman, lift it on high and smite it three times with the sword and proclaim: in the name of the lord of the universe, by the solar light, the power of ra and the name of tudw hwla hwhy, strong and mighty, i invoke upon thee the powers of trapt. step 15 circumambulate three times with talisman in the right hand. return to position of the throne in the east, place the talisman upon the ground between the pillars, and recite the following invocation: in the name and the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this

kn spake unto the exorcist, i am the aspirant to the throne of trapt. i am the intelligence of the sphere of cmc. i have entered the presence of the majesty divine through the power of the mighty name. step 2 after one full circumambulation, stop at the fire tablet. say: before thy body can be filled with the glory of the divine ones in wisdom, it must be potent with the fires of life. step 3 set the talisman before the fire tablet on side altar and draw the invoking circle and active spirit pentagram with the spirit wheel. then draw the invoking fire pentagram. invoke o by saying: in the name of \yhla, in the name of twabx hwhy and by the name of lakym your archangel, spirits of o, adore your creator. i command ye spirits of o to bind into this creature of talismans the substance of your

oncentrate upon this talisman the substance of your realm, so that all potent forces descending may impart unto it a tireless strength and an all pervading energy so that unto me it may be a talisman ever helping me to aspire 15 unto the divine with the extended flare of an all penetrating vision. creature of talismans, thou hath the o of life, so pass thou on! make 4=7 grade sign step 4. take up the talisman and circumambulate completely holding talisman aloft and attracting the light. i have passed through the gates of wisdom and come unto the palace of peace. give me your hands, o ye lords of truth, for i am made as ye. ye are the teachers of the soul. step 5 go to the west, face the quarter, place the talisman before the water tablet. say: before thou canst have a body fitted for the i

iosel, great king of the west, spirits of n, ye i command. concentrate upon this creature of talismans the substance of your realm so that it may have a body firm and substantial, manifesting unto me as a solid in the astral light that through it the powers of cmc may manifest unto me. creature of talismans, i have bound unto thee the n.,so pass thou on. make the 3=8 grade sign. step 7 16 take up the talisman, raise it aloft again attracting the light, and circumambulate. say: o lord of the universe, thou art in all things, and thy name is in all things. before thee the shadows of the night roll back and the darkness hasteneth away. step 8 circumambulate once, stop in the east, and face east. say: before thou canst be a means for the manifestation of the divine light, thy body must be form

ing the light, and circumambulate. say: o lord of the universe, thou art in all things, and thy name is in all things. before thee the shadows of the night roll back and the darkness hasteneth away. step 8 circumambulate once, stop in the east, and face east. say: before thou canst be a means for the manifestation of the divine light, thy body must be formed from the swift-flowing m. step 9 place the talisman before the air tablet, and make the invoking circle and pentagram of active spirit with the spirit wheel, and the air pentagram with the k kerub. say: in the name of hwhy, in the name of yjla ydc, and in the name of lapr, your archangel, spirits of m, ye i command. bind unto this creature of talismans the substance of your element of m (make cross) in the three great secret holy names

this creature of talismans the substance of your realm, so that the all-potent forces may descend and dwell therein as in a perfect body of manifestation to the end that this creature of talismans may perform that for which it has been created. creature of talismans, i have bound unto thee the m of life, that thy body may be truly formed, so pass thou on. make the 2=9 grade sign. step 10 take up the talisman in the left hand, circumambulate again and endeavor to formulate about it a sphere of light. say: laykn spake unto the exorcist, i am the aspiration to the throne of dsj. i am the intelligence of the sphere of trapt. i have entered the presence of the majesty divine through the power of the mighty name. 17 step 11 pass on to the north. face the earth tablet. say: creature of talismans

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

eated (make the invoking circle) in the name of iczhchal, great king of the north, spirits of l, concentrate unto this creature of talismans the substance of your realm, that the all-potent forces may descend and rest upon it, even the grace and mercy of cmc. creature of talismans, i have bound unto thee the element of enduring stability, so pass thou on. make the 1=10 grade sign. step 13 take up the talisman, and pass between the pillars. place it on the ground between them, and strongly formulate around it a sphere of sensation. say: creature of talismans, so that the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and the rose cross symbol. vibrate powerfully the enochian exhortation used in the portal cer

ial sphere, whose dwelling is in the invisible, to give me of your light forever. bind unto this creature of talismans the ethereal splendour of your realm so that it may become a living creature well fitted to receive the incarnation 18 of the divine. give it life and energy, i beseech thee, so that always it may manifest unto me the glorious quality of trapt. the charge against evil step 1 lift the talisman with the left hand high, and point blade of sword downward. say: i heard the voice of the holy one proclaim, thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter s vessel. let therefore the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of dem

e in the name of this creature of talismans because i have called upon the most high, even ra have i called to my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in (make the sign of the rending of the veil over the talisman) let the white brilliance of the divine spirit descend upon this creature of talismans to fill it with the glory of thy majesty, that forever it may be unto me an aid to aspire to the great work. closing step 1 draw flaming sword over talisman. say: glory be unto thee, lord of the land of life, for thy splendour flows out rejoicing, even unto the ends of the earth. step 2 take up the

ars, formulate an astral banner of the east about it. say: behold ye powers and forces of trapt which i have invoked. take witness that i have duly consecrated this creature of talismans with the aid of laykn, the intelligence of cmc, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine. step 3 wrap the talisman in white silk or linen, and put it away. say: in the name of hwchy the redeemer, i do now suffer all spirits bound by this ceremony, no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessing of hcwhy hwchy be with you now and forever more, and let there be peace between me and you. step 4 close the temple and do final banishings. 20 21 a

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

your left hand. trace a red sigh of arsoe in the air before you and say, arsoe-oxi-ar-sibis (ar-soh-eh-oh-tzeeah-rah- see-bee-seh) behold, loe (loh-eh, the aethyr of the cup, the region of the savior, the house of soe (soh-eh) who is arsoe (ah-rah-soh-eh) who sits over zim (zodee-meh) beyond the garden of nemo (neh-moh) sahoma- el (sah-oh mah-eleh) 261 step 3. hold your cup in your right hand and the talisman of laha in your left hand. leave your physical body and travel in your body of light to the aethyrs of zim and loe. confront babalon in the form of a beautiful woman standing before you. hold out your cup to her and say, lahalasa-iao (lah-hah-lah-sah-ee-ah-oh) i present to you my cup, the holy graal, filled with the blood of the saints, that is my life. i have kept not back one drop

l smoke-grey mist. step 4. the visualization. see the healing forces of the names of power leave the magick square of olap and enter your pantacle. let these forces radiate outward from your pantacle through your arm until your entire body is enveloped in a rose-pink hue of healing mist feel this healing power like an electric current running through you in a wide circle. let the mist circle from the talisman to the pantacle, through you, and back to the tal isman( i f necessary, bring your arms together until the talisman just touches the pantacle. feel this circle of force. bathe in it for as long as you can. repeat the holy name mor-dialhktga throughout this operation like a sacred mantra. step 5. the conclusion. banish all forces from the circle and know yourself to be healed. intermed

is the work of many l ifetimes and is not something to be rushed. in each case you will need to acquire and charge your own talismans. the talismans can be as elegant or as simple as you feel comfortable with. to charge a talisman, hold it in your hands and concentrate on the meaning/idea behind it. will the force/energy behind the idea to flow through your mind into your body and through it into the talisman like a psychic current. a talisman is the physical embodiment of the idea/entity that it represents. in the rituals, your mind and your body must cooperate together in unison. your body is a crystalization into matter of your mind. so your talisman is a crystalization in matter of the psychic energy/ force behind it. as your mind concentrates/focuses on the specific ideas of the r i t

.dnah (ee-ah-deh-nah-heh) lower your weapon toward the ground tracing a white vertical line and say, ath (ah-teh-heh) trace a white horizontal line from left to right intersecting the horizontal l ine at its center and forming a whi te shining cross and say, olora (oh-loh-rah) see this white cross glimmering clearly before you. part 3. rising through the aethyrs. replace your sword or dagger with the talisman of niakod. hold it before you and say, by the prevailing power of niakod (nee-ah-kohdeh) in the endless emptiness of zax (zod-ahtz) i pass safely beyond the dark realm 00of the mighty khoronzon (keh hoh-roh-en-zodoh-en) and come unto mystical maz (mah-zod) where the six is in the nine. may the unveiler of all mysteries return and guide me now to the temple of the urn. as you speak the

d using all of your past karma. let your guilts and your failures and your wrongs-done-to-others leave your aura and lodge in this cloud. let the dark cloud be seeped full with your karma. continue until your body is completely empty even as your cup is empty. with the power of your magical will, let the loud which is your karma, slowly descend into the urn. part 6. the consumption of karma. hold the talisman of iao before you in your right hand and hold your talisman of lahalasa in your left hand and say, i, a, 0 (ee ah oh) iadnah ath olora (ee-ah-deh-nah-heh ah-teh-heh oh-loh-rah) behold, the highest works of man. iadnahmad ar ollar (ee-ah-deh-nahheh-mahdeh ah-rah 302 oh-leh-lar-rah behold, the god of your god is the sun of man. iad aai oiad (ee-ah-deh ah-ah-ee oh-ee-ah-deh) and behold

ay the penetrating power of the four great crosses consume my karma-cloud. laha-alah-salaasal (lah-hah-ah-lah-heh-sah-lah-ah-sah-ieh) may it be so now and forever. lahalasa (lah-hah-lah-sah) let the power of these words consume the cloud of your past karma. let the cloud within the urn be burned utterly until only a little pile of dust remains in the urn. see this dearly. part 7. the pardon. hold the talisman of ztztzt in your right hand and your cup in your left hand and say, by the pardoning power of iao (ee-ah-oh) and of ztztzt (zod-teh-zod-teh-zod-teh) knila sah talho (keh-nee-lah sah-heh tah-leh-hoh) i behold the blood in.the cup. and it is the life of the saints. may my cup now fill with love under will. behold, the urn that holds my dust. behold, the cup that holds my trust. ia-ial

rent characteristic of that encountered in pop. part 1. the preparation. wear your white robe. charge your talismans for iao, qaa and toog. also make and charge talismans for the magick squares of ror and graa. place your cup and pantacle on your altar. hold your wand in your right hand and consecrate a circle with the banishing rituals of the pentagram and hexagram. part 2. the invocation. raise the talisman of iao in your left hand, your cup in your right hand and say, iao, elo-talho (ee-ah-oh, el-oh-tah-leh-hoh) the highest work is man iao, elzap talho (ee-ah-oh, el-zodaah-peh tah-leh-hoh) i worship in the body the things of the body. i worship in the mind the things of the mind. i worship in the spirit the things of the spirit. iao (ee-ah-oh) talho (tah-leh-hoh) part 3.the tree. enter

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

w the joys of righteousness. toantah-vaoan-ialtoto (toh-ah-neh-fah-heh-vah-oh-ah-neh- ee-ah-leh-toh-toh) the lust of truth that consumes the cycles, is the power of mzkzb. part 3. still facing north, visualize an enormous stonepyramid, such as that of cheops, before you. stand facing the only opening into it. let this opening be a black square leading downward into the bowels of the pyramid. hold the talisman of the watchtower of earth in your left hand and your pantacle 309 in your right hand and say, ikzhikal (ee-keh-zod-hee-kal) great king of earth, come, accept my offering. okaosgo nanta (oh-kah-oh-seh-goh nah-en-tah) earth to earth, nambaomi (nah-bah-oh-ranee) zafasai (zodah-fah-sahee) valpamb (val-pah-mehbeh) you governors of zen (zod-en) come, accept my body. patralx (pah-teh-rah-le

patralx (pah-teh-rah-letz) stone of stone. patralx (pah-teh-rah-letz) part 4. let your physical body be given unto the king of earth. enter your body of light and enter into the pyramid through the opening. let your body of light descend down the sloping passage until you enter a chamber deep beneath the pyramid. on the west side of this chamber is a deep pool of water. face toward the pool. hold the talisman of the watchtower of water in your left hand and your cup in your right hand and say, raagiosl (rah-ah-gee-oh-sel) great king of water, come, accept my offering. zjn-a hkoma (zodee-en-ah-heh-koh-mah) water to water. 310 here in the eight outer chambers of zen, come, accept my body. zumvi-parm talho-a (zodue-em-vee-pah-rameh tah-lehhoh- ah) may my cup overflow. hold the talisman of vre

deh) i now pass through the waters of the secrets of truth. part 5. let your astral body be given unto the king of water. assume your mental body and pass over the pool. let your mental body rise up a narrow shaft cut through the rock of the pyramid. let it rise to a bright spacious room. let the east wall show a small air shaft cut through to the out-side of the pyramid. face the air shaft. hold the talisman of the watchtower of air in your left hand and your dagger in your right hand and say, bataivah (bah-tah-ee-vah-heh) great king of air, come, accept my offering. gigipa-ga exarp (gee-gee-pah-gah etz-ar-peh) air to air. here in the ten inner chambers of zen, come, accept my body. mikalzo-zrldar (mee-kah-ieh-zodohzodee-lehdar) mine is the power to fly. hold up the talisman of vovin befo

ness. part 6. let your mental body be given unto the king of air. assume your spiritual body and pass upward through a narrow shaft in the ceiling. rise up until you arrive at a fiery red chamber at the geometric center of the pyramid. let there be a stone sarcophagus along the south wall. let the sarcophagus be lidless and let it contain the eternal flame. face the flame in the sarcophagus. hold the talisman of the watchtower of fire in your left hand and your wand in your right hand and say, edlprnaa (eh-del-par-nah-ah) great king of fire, come, accept my offering. o-prge bitom (oh-par-geh bee-toh-meh) fire to fire. here within the five-walled parapet of the vault of zen, come, accept my body. ial-a malprg obza (ee-ah-leh-ah mah-leh-par-geh oh-beh-zodah) may i be consumed by the fiery fl

tchtower of fire in your left hand and your wand in your right hand and say, edlprnaa (eh-del-par-nah-ah) great king of fire, come, accept my offering. o-prge bitom (oh-par-geh bee-toh-meh) fire to fire. here within the five-walled parapet of the vault of zen, come, accept my body. ial-a malprg obza (ee-ah-leh-ah mah-leh-par-geh oh-beh-zodah) may i be consumed by the fiery flames of duality. hold the talisman of 1 vitdt before the eternal flame 312 and say, ivitdt, lialprt ma-of-fas (ee-vee-tehdeh-teh, lee-ah-ieh-par-teh mah-ohfeh-fah-seh) the first flame is not to be measured; a cleansing fire to be treasured. i give you this body and pass through p o a m a l- p r g e- z e n( p o h- a h- m a h- ieh-paz-geh-zod-en) i now pass through the palace of sacrificial fire. part 7. let your spiritu

eh-zod-en) i now pass through the palace of sacrificial fire. part 7. let your spiritual body be given unto the king of f i r e. k n ow y o u r s e l f t o b e f o rml e s s, b o d i l e s s consciousness. rise straight up through the dark stones of the ceil ing. let this rising open into a small silent chamber at the heart of the pyramid. let this chamber be bare with no entrances or exits. hold the talisman of ztztzt in your left hand and the talisman of iliatai in your right hand and say, by the power of ztztzt (zod-teh-zod-teh-zod-teh) and by the power of iliatai (ee-lee-ah-tah-ee) behold, the seven-sided vault of zen. my body lies in the watchtower of earth. my emotions lie in the watchtower of water. my thoughts lie in the watchtower of air. my life lies in the watchtower of fire. th

tower of earth. my emotions lie in the watchtower of water. my thoughts lie in the watchtower of air. my life lies in the watchtower of fire. thus am i truly the son of the universe. thus i am truly the father of the universe.b y 313 t h e s t r e n g t h o f i l i a t a i (ee-lee-ah-tah-ee) i rise to the father. by the virtue of ztztzt (zod-teh-zod-teh-zod-teh) i descend to the son. part 8. hold the talisman of amma before you and say, behold, the emptiness of form i s t h e f o r m o f e m p t i n e s s. zen-if-zen (zod-en-ee-peh-zod-en) behold, the sacrifice that is not a sacrifice. othil-alusdi telokh (oh-teh-hee-ieh-ah-lue-seh-dee teh-ioh-keh-heh) behold, i set my feet on death. in emptiness it is written: cursed is form. in form it is written: cursed is emptiness. zen-i-tzen (zod-en

r wand in your right hand and your talisman of bitom in y our l e f t hand. f i x y our mind on the watchtower of fire and say, bitom-ia ial-t-iadp-oad-pr-mlprg (bee-tot-metee-ah-eeah- leh-teh-ee-ah-deh-peh oh-ah-dehpar-em-el-par-get) behold, fire: where fiery flames intertwine with godhead and all is consumed with truth. trace a red invoking pentagram and hexagram of fire. part 6. mobility. hold the talisman of toog before you. focus your mind on the 24th aethyr and say, by the power of toog (toh-oh-geh) i enter the aire of nia (nee-ah. i ride the chariot of the gods, 316 mobility. part 7. detachment. hold the talisman of vrelp before you. focus your mind on the 14th aethyr and say, by the power of vrelp (var-el.-peh) i enter the aire of vta (veh-tah. i rest in the city of the pyramids, a

the 24th aethyr and say, by the power of toog (toh-oh-geh) i enter the aire of nia (nee-ah. i ride the chariot of the gods, 316 mobility. part 7. detachment. hold the talisman of vrelp before you. focus your mind on the 14th aethyr and say, by the power of vrelp (var-el.-peh) i enter the aire of vta (veh-tah. i rest in the city of the pyramids, and pass on with detachment. part 8. knowledge. hold the talisman of niakod before you. focus your mind on the 10th aethyr and say, by the power of niakod (nee-ah-koh-deh) i enter the aire of zax (zod-ahtz) i gaze into the face of the mighty khoronzon (keh-hohroh- en-zod-oh-en) and pass on with knowledge. part 9. understanding. hold the talisman of iliatai before you. focus your mind on the 8th aethyr and say, by the power of iliatai (ee-lee-ah-tah

x (zod-ahtz) i gaze into the face of the mighty khoronzon (keh-hohroh- en-zod-oh-en) and pass on with knowledge. part 9. understanding. hold the talisman of iliatai before you. focus your mind on the 8th aethyr and say, by the power of iliatai (ee-lee-ah-tah-ee) i enter the aire of zid (zodee-deh. i commune with my own holy guardian angel, and pass on with understanding. part 10. compassion. hold the talisman of ztztzt before you. focus your mind on the 7th aethyr and say, by the power of ztztzt (zod teh-zod-teh-zod-teh) i enter the aire of deo (deh-oh. i embrace the body of babalon (bahbah- loh-en) and pass on with compassion. part 11. the goddess. hold the tal isman of babalon before you. focus your mind on the goddess babalon as a reflex of nuit and say, babalon (bah-bah-loh-en) 317 dau

space, adan-odo-baha-noq (ah-dah-neh oh-doh-bah-hah-noh-qeh) i give obeisance to your receptive nature and call upon you as your faithful servant. ananael-lonsa-mi (ahnah- nah el-lohen-sah-mee) you are the secret wisdom, the power inherent in all beings. odo-emna-noq-if lad (oh-doh-em-nah-noh-qeh-el-ee-ahdeh) i am opened up unto you, 0 goddess. i am your favored servant. part 12. the dragon. hold the talisman of vovin before you. focus your mind on the watchtowers and aethyrs as a totality and say, vpaah-oxi-vabzir nisan-in (veh-pah-ah-heh-oh-tzee- vah-beh-zodee-ar-nee-ee-sah-neh-ee-neh) behold, the nughty wings of the eagle carry me through the void. i roam the watchtowers and aethyrs. insi-alama- vovin-ax-l -ial-prt (ee-neh-see-ah-lah-mah-voh-vee-neh-ahtz-el- ee-ah-leh-par-teh) i tread t

bediance, come, 319 and remove my pride, for i am_ vivipos (vee-vee-poh-seh) maker of cycles, come, and remove my karma, for iam_ voanamb (voh-ah-nah-em-beh) seer of relativity, come, and remove my ignorance, for l am_ let these commands be carried out. see pride, karma and ignorance as aspects of your own ego and rise above them by assuming your magical name and magical personality. part 3. hold the talisman of ror in your right hand and the talisman of amma in your left hand and say, behold, i have combined each square of amma (ah-meh-mah) with the three letters of ror (roh-ar) and have thus seen the nineteen ways. i have given my sin unto bag (bah-geh- and my pride unto vti (veh-tee) and my karmic laboring unto tor (toh-ra. i am ready to enter vta (veh-tah, and to join the spirit of lil

i (veh-tee) and my karmic laboring unto tor (toh-ra. i am ready to enter vta (veh-tah, and to join the spirit of lil (lee-leh) with the tension of ikh (ee-kehheh. in my right hand, the light of the sun in my left hand, the darkness of the abyss. within me the sun at mid-day and the sun at mid-night are one sun. i am ready to enter the domain 320 of the great one of the night of time. part 4. hold the talisman of kal before you and say, kikle-aai lnnia (kee-keh-ieh-ah-ah-eeel-en-.neeah) by the power of kal (kah-ieh) i enter the currents of vta (veh-tah, i renounce my name, i sit in the city of the pyramids, i am one with the adepts, i renounce my name. see yoursel f as a geometric point of consciousness without shape or definition. you must eliminate any trace of ego or of your human person

HAMIL THE ROSICRUCIAN SEER

en. i must ask with humility by my actions as well as by my voice for his grace' i explained that although my time was fully occupied, yet, having receivedmyg.s.'s permission, i would receive his book as often as possible, and, placing the tide my seeress had copied, i asked if he could see it, and if the charcters were correct.'thefigures are the same; the spiritual characters are the same.'itis the talisman of the sun, as i thought when i made it the highest that might be made.itis a key to the language of all spirits and their talismans that dwell there.'thatis, there is only one classofspirits, although numerous individuals. each has a power peculiarly his own, which is felt or influences the material world. this power is obtained and kept up by a talisman, which each possesses separat

INITIATION INTO HERMETICS

es certain causes destined to liberate the desired effect irrespective of the bearer believing it or not. a pentacle, on the other hand, is a specific object, a talisman being in accordance with the laws of analogy concerning the desired strength, faculty and cause. the magician has to consider these rules of analogy when he is producing and loading such a pentacle, which he will always prefer to the talisman, especially if he wants to communicate with beings of other higher worlds, no matter whether good or evil entities are concerned, genii or demons. an amulet again is a divine, or a holy verse from the bible, a mantram, which is a sentence expressing the worship of a deity, written on parchment or paper. carrying around various magic herbs such as mandrake and the like which are believ

implest and easiest method, the effect of which depends on the willpower and the imaginative faculty of the magician. every talisman, amulet and pentacle, with the exception of paper and parchment amulets, has to be cleared from the fluid clinging to it before the magic loading can be performed. the best way to do so is with the help of the magic of water. take a glass of fresh cold water and dip the talisman into it. while doing so, concentrate on the water taking away all evil influences. hold onto this concentration for quite a while. after some minutes of deep concentration, you ought to be perfectly sure that all evil influences have been sucked up by the water and that your talisman is absolutely free from them. dry the talisman and be sure that it is receptive to your own influence

hile. after some minutes of deep concentration, you ought to be perfectly sure that all evil influences have been sucked up by the water and that your talisman is absolutely free from them. dry the talisman and be sure that it is receptive to your own influence. you have to perform this clearage on every non-liquid talisman irrespective of the method you are about to use in order to load it. hold the talisman in your hand and by imagination fix your desire on it with all your willpower, with faith and confidence. time the efficiency of your desire whether it is to last for a certain period only or forever, and furthermore if the effect is meant for a certain person only or for anybody that carries the talisman. use the form of the present tense; imagine that the desire is working already

iency of your desire whether it is to last for a certain period only or forever, and furthermore if the effect is meant for a certain person only or for anybody that carries the talisman. use the form of the present tense; imagine that the desire is working already. you can intensify the virtue of the concentrated desire by frequent repetition of the loading, which will make the emissive power of the talisman more pervasive. transfer the feeling while concentrating on the wish that the effectiveness of the talisman should remain and become stronger if you do not think about it, and that, in case it is meant for somebody else, it should do the same effect. provided that you loaded the talisman to the best of your knowledge and with the greatest possible force, it is ready. 2-2. loading with

e concentrating on the wish that the effectiveness of the talisman should remain and become stronger if you do not think about it, and that, in case it is meant for somebody else, it should do the same effect. provided that you loaded the talisman to the best of your knowledge and with the greatest possible force, it is ready. 2-2. loading with timed accumulation of vital power& wish-impregnation the talisman is to be freed from the fluid in the same manner as described in 1. if the point in question is a talisman that you want to use yourself, you will have to perform the accumulation of the vital power in your own body (see the instruction of step iii. if you loaded your body expansively with vital power, lead it via your right hand into your talisman and compress the accumulated vital p

anner as described in 1. if the point in question is a talisman that you want to use yourself, you will have to perform the accumulation of the vital power in your own body (see the instruction of step iii. if you loaded your body expansively with vital power, lead it via your right hand into your talisman and compress the accumulated vital power to such a degree that it fills the entire shape of the talisman, amulet or stone. while doing so, you have to imagine that the talisman is sucking in the vital power, keeping it inside for so long as you want it to. you must work with the firm conviction that during the time you are carrying or using the talisman, its effectiveness will not decrease will become stronger instead. the vital power taken over by the talisman and pressed together there

t to. you must work with the firm conviction that during the time you are carrying or using the talisman, its effectiveness will not decrease will become stronger instead. the vital power taken over by the talisman and pressed together there to snow-white brilliance will seem to be like a shining sun. you see how far your imagination must reach. transfer the desire concerning the effectiveness of the talisman to your body right away while accumulating the vital power. the duration of the effect can be fixed imaginatively afterwards too. choose the present tense to express your inner conviction that the talisman has got its full effectiveness immediately after the loading. do not command several wishes into one talisman, and least of all contradictory ones. the most effective loading is res

void fancy loadings that cannot be fulfilled. this command goes for every kind of talisman and loading. how expansive the force of such a loading is can best be checked with the help of a pendulum. if you load a talisman for someone else, the accumulated vital force is not to be led through your own body but has to be taken directly from the universe, being imaginatively condensed and conveyed to the talisman. all the rest of the instructions remain the same. 2-3. loading by binding elementals &c i have already described the creation of elementals and elementaries in the previous steps. naturally any being like these can be bound to a talisman, etc. the spell has to be performed with a self-selected word, a short, specially composed ritual or a gesture with the imagination. it will suffice

akasa. no further directions are necessary here, and the magician ought to know for himself what he has got to do. 2-4. loading by individual or traditional rituals this practice is preferred mainly by oriental magicians who are endowed with a stupendous amount of patience that is indispensable where this kind of loading is concerned. the oriental magician makes a certain self-selected sign above the talisman or with it directly in the air, with his hands, fingers, or even one finger quite individually. while doing so he concentrates on the effect that the talisman is desired to have. he will repeat this experiment several times every day, thus producing so strong a volt in the akasa by these constant repetitions that the desired effect is as good as granted. if by frequent repetition of t

concentrates on the effect that the talisman is desired to have. he will repeat this experiment several times every day, thus producing so strong a volt in the akasa by these constant repetitions that the desired effect is as good as granted. if by frequent repetition of the experiment the magic volt in the akasa has grown strong enough, it suffices to perform the ritual or the sign with or above the talisman, which may be done without any imagination or mental effort, in order to produce the desired effect. a magician familiar with the quabbalah will know that he ritually loaded his own battery in the akasa 462 times, corresponding to the quabbalistic number of 462, on 462 days for the purpose that his ritual would produce an automatic effect. this loading is practicable without great eff

t hold of these secrets, but there is always the danger of being found out. and the oriental magicians who guard their rituals under the oath of death would proceed ruthlessly against anyone that should dare to grab them without permission. therefore i warn every magician not to do such pilfering. it is usually by gestures that the secret signs of various deities ishta devatas- are performed upon the talisman i a similar way as i described it in the description of the individual rites. no doubt, a loading like this has an extraordinary effect because this particular ritual is celebrated by hundreds of magicians, being handed down traditionally for one generation to the next. a member who has been declared to be mature is usually offered such a ritual as a sort of distinction. the grant of

gic where certain cosmic powers are employed with the help of suitable letters, words, etc, regarding the cosmic rhythm, sound, color and quality. 2-6. loading by accumulation of elements this possibility of loading is offered to every magician who went through his practical training up to now. supposing the magician wants a certain result to be achieved through an element-principle, he will load the talisman or pentacle with the corresponding element. the loading itself happens in the same way as described in method 2, by accumulation of the vital power only excepting that the desired element is used instead of the vital power. for a personal use, the accumulation takes place in the own body, but for other persons it is done directly from the universe. for example, if one element is diffi

r, the opposite one is to be used for screening with the help of a loaded talisman. many other results can be accomplished through the elements and a magician who is absolutely perfect in mastering the elements will intuitively compose the desired variants himself. 2-7. loading with electric or magnetic fluid one of the most powerful loadings consists in using the electric or magnetic fluid. when the talisman is supposed to protect something, to screen it, to irradiate it or to develop any kind of activity, one will mainly use the electric fluid, but if it is to produce an attractive power, to bring about sympathy, luck or success, the magnetic fluid will be employed. the manner of loading is exactly the same as previously described, but if the point is a talisman for personal purposes, th

t sympathy, luck or success, the magnetic fluid will be employed. the manner of loading is exactly the same as previously described, but if the point is a talisman for personal purposes, the accumulation is performed in the corresponding half of the body only, not in the whole body. the magnetic fluid is accumulated dynamically in the left half of the body and projected through the left hand into the talisman. in the matter of the electric fluid, it will be the right side and the projection takes place through the right hand. 2-8. loading with accumulated light-power to achieve subtler spiritual effects such as the enhancement of different occult powers, intuition, inspiration, etc, a talisman is loaded with condensed light-power. the loading is executed in the same way as the accumulation

ce through the right hand. 2-8. loading with accumulated light-power to achieve subtler spiritual effects such as the enhancement of different occult powers, intuition, inspiration, etc, a talisman is loaded with condensed light-power. the loading is executed in the same way as the accumulation of vital force with concomitant desire-impregnation, timing and so forth. the light pressed together in the talisman is like a sun that shines brighter than ordinary daylight. a talisman destined for personal use is accumulated with light-power through the own body, whereas the power is to be drawn from the universe when intended for other persons. otherwise the usual rules and instructions have to be observed. 2-9. loading with an electromagnetic volt to mitigate karmic influences, to be protected

e paid to this law. if you wish to load a talisman, etc, for your own purposes with a volt, you have to proceed as follows: in the right half of your body, accumulate the electric fluid dynamically with all your strength via your hand and finally through the forefinger. project the accumulated electric fluid to a powerful electric spark and encase it with your imagination exactly in the center of the talisman. you have got to see this spark as if it were red hot. now do the same with the magnetic fluid, directing it through you forefinger of the left hand so that you wrap the electric spark with your magnetic fluid to such a degree that it becomes invisible in your imagination. imagine the compressed magnetic fluid as being a blue color. if you managed this, only a small blue ball ought to

park as if it were red hot. now do the same with the magnetic fluid, directing it through you forefinger of the left hand so that you wrap the electric spark with your magnetic fluid to such a degree that it becomes invisible in your imagination. imagine the compressed magnetic fluid as being a blue color. if you managed this, only a small blue ball ought to be left comprising the entire shape of the talisman. herewith the volt has been produced and is ready to impregnate with your desire and duration of the effect. supposing you wish to increase the loading later, which probably will not be necessary, all you have to do is condense the magnetic fluid, and the electric fluid inside of it will be increased automatically. a volt like this has such a powerful magic effect that it could even c

ISIS UNVEILED

ngs of all naes and foniu; like our mauaoleunu, and are taoed to *otive offeringi to the dead. 660. tbe tumndiiuc recorda daim that, after baring been hanged, he was lapidated and buried under the water at thejjunction of two itreama. mukruui svuudrin, vi, 4; tatnud at babylon, tame article^ 4s a, 67 a (cited bf e. renau) 661. cofhe legend* tf uu cneifixion, mss. xi. 662. tne engraving represents the talisman as of twice the natural die. we are at a kaa to ondentand wby king, in bii 'gnostic genu' r^reseota solomon's seal as m flve-pointed star, wb naa it is six-pointed, and is the sigikt of vishnu, in india the ommmw. tie p. 388i 2nd ed. digitizecoy google 2h isis unveiled and still higher, the four chaldaic letters yod, he, vau, he, laho, which form the name of the deity. these are arran

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

the archangel michael, to the extremities of the solar system. thus are music, colours, and language allied. of the chaldsean astrology it may figuratively be said that, although their knowledge, in its shape of the portentous stone, in this instance, their grave-stone, shut up the devils in the depths of the abyss, and made the sages their masters (solomon being the priest or king, and his seal the talisman that secures the deep; man, on account of his having fallen into the shadow and the corruptions of existence, needs that mighty exterior hand (before which all tremble) to rescue him back into his native original light or rest. all the foregoing is pure bhuddism. thinkers who have weighed well the character of those supposed infractions of natural laws which have admitted, as it were

n strange aspects. others assert that the figure was male, and that of dis or charon, according to the classic nomenclature. the object was reputed to be a talisman, and it is called by some the head of medusa, or the snake-haired visage, dropping blood which turned to snakes, and transforming the beholder to stone. it was this head, or one of a similar description, which was supposed to serve as the talisman or recognitive mark of the secret fraternity or the templar idol or head. 227 society, headed by pichegru and others, which was suppressed by napoleon, and the members of which were tried and condemned as aiming at revolutionary objects. why napoleon adopted this mysterious supposed magical head, as he is said to have done, on the suppression and destruction of this revolutionary body

LIBER ASTARTE

or methods adjuvant in the ceremonies. ii. talismanic magic. having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but astarte vel liber berylli 14 it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38. concerning minor methods adjuvant in the ceremonies. iii. rehearsal. it may assist if the traditional history of the particular deity be rehearsed before him; perhaps this is best done in dramatic form. this method is the main one recommended in the .exercitios espirituales. of st ignatius, whose work may be taken as a model. let the philosophus wor

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

gure represents a magical ring set with a talismanic gem bearing the pentalpha, or star formed by five different positions of the greek alpha. on this subject mackey writes "the disciples of pythagoras, who were indeed its real inventors, placed within each of its interior angles one of the letters of the greek word ugeia, or the latin one salus, both of which signify health; and thus it was made the talisman of health. they placed it at the beginning of their epistles as a greeting to invoke a secure health to their correspondent. but its use was not confined to the disciples of pythagoras. as a talisman, it was employed all over the east as a charm to resist evil spirits" next: ceremonial magic and sorcery sacred texts esoteric index previous next p. 101 ceremonial magic and sorcery cere

MASTERING WITCHCRAFT

an idea concerning mercury, such as wisdom, speed, starlight, the air, a crossroads at night, or even one of the classical images of mercury. it might be as well to consult a book of mythology at this point to acquaint yourself with some of mercury's traditional forms and attributes. sample of rune divination showing placement on a horoscope chart when you reach the number 64, finish by "sealing" the talisman with the words "so mote it be" and drawing three crosses in the air with your right forefinger above the paper (this is a very old method of sealing, or benediction, which was appropriated by the christian church from their pagan forebears) now your square of mercury will be charged and your deep mind fully attuned to the correct range of vibrations for the divination, which must be p

d, seal the charm with the triple cross and "so mote it be; wrap it in a piece of clean cloth or place it in a box, and bury it in the earth for a day and a night, if possible at a crossroads or a place where two paths meet. a crossroads or churchyard is the traditional place, but a flowerbed or ordinary patch of ground where two paths cross will do. when the twenty-four hours has elapsed, remove the talisman from the soil, and give it into the keeping of the person it is to benefit. during the time they wish to receive its aid, they should carry it on their person and sleep with it under their pillow. the spell will not last forever, though. it is only good for about twenty-eight days, and then a new talisman has to be constructed. a very simple though sometimes extremely successful magic

elect a clear night when the moon is waxing and shining brightly in the sky. having made sure you are alone or that your only other companions are witches like yourself, place the paper in your altar triangle, and draw the following diagram on the paper with your pen and ink of art. pass it through water and fire, naming it with the name of the person you wish to influence. on the reverse side of the talisman, write "melchidael baresches" now if you have a garden or very secluded backyard, you can perform the whole ceremony out of doors. if not, perform the ritual up to the point indicated above indoors, and complete the following outside. search out the moon in the sky, and then observe which is the brightest star close to it. having done this, place your parchment on the ground, bare ear

esches, zazel, tiriel, malcha, and all those who are with you. i conjure you by the great living god to accomplish my will, and i [witch's name] do promise to satisfy you duly! having repeated this thrice, cast amatory incense upon your thurible coals and, rising from your kneeling position, stand the lamp of art upon the paper, and leave it to burn down and extinguish itself. on the morrow, give the talisman to the person who requested it, and have him place it in his left shoe or otherwise carry it about his person until such a time as the spell takes effect and the victim seeks him out. as for the cabalistic names for mercury, the moon, and the earth, michael, gabriel, and melchidael are traditionally the angels assigned to these spheres. tiriel and malcha are the intelligences assigned

off the powers of your deep mind. it is at this point that you must feel frenzied enough to gnash your teeth, as i mentioned earlier. this was no idle comment. when you have completed the number 25, seal the square with the triple cross and "so mote it be" you should be fairly exhausted by now after expending so much violent emotion. if you aren't, then maybe you weren't using enough effort, and the talisman will not be nearly as effective. you will really have to push yourself. such passion is not in a person's normal run of emotions. wrap the square in an exorcised cloth and keep it in a safe place. you will be making full use of it for any martial "tuning-in" the spell of the black cross or reversed pentagram either of these two symbols can be used for this spell, depending on whether

MICHAEL WYNN THE SOUL TRAVELERS

but simply a matter of to what degree did it succeed. for instance, if someone desired to have a bit more extra cash in their pocket, they may create a magical talisman for the planet jupiter, because jupiter rules over luck and growth. a talisman is an object that has been energized by a certain type of energy or spirit, and these energies have been charged with a particular duty. in this case, the talisman has been energized with the force of jupiter and has been charged with the duty of bringing extra money to the magician. then the talisman is consecrated, and it is during the ceremony of consecration that the object is imparted a certain type of force [jupiter] and charged with its duty [extra money. if this consecration is not done on a thursday, which is the day allocated to the pl

as been energized with the force of jupiter and has been charged with the duty of bringing extra money to the magician. then the talisman is consecrated, and it is during the ceremony of consecration that the object is imparted a certain type of force [jupiter] and charged with its duty [extra money. if this consecration is not done on a thursday, which is the day allocated to the planet jupiter, the talisman will still be successfully energized and set to it s duty, but its strength will be greatly reduced. what s more, even the hours of the day have been assigned to certain planets. meaning that if the talisman is created and consecrated on the day and hour of jupiter, it will be even more powerful. the hours of the day that are dedicated to the 7 planets are dependant on both time of th

y changing. in summer each of the first 12 hours are longer than each of the last 12 hours because in summer the days are longer than the nights. with days consisting of 14 hours of daylight and 10 hours of night, the am hours which will last 70 minutes will be 40% longer than the pm hours, which will only last 50 minutes. on such a day, our money-chasing magician would be better off consecrating the talisman, not only on a thursday, but in the first 70 minutes of daylight on that thursday. as stated previously, magic should not be thought of in terms of failure and success but instead the results of a magical working should be thought of ranging from failure to success. once the magical program receives an instruction, the results of that instruction manifest in a way that many would comm

eople. he may also ask the spirit to cause changes in the weather, cause disruption in entire organizations, and even find hidden things. magic of this type, that alters the world outside the magician, is called thaumaturgic magic. once present, the magician may demand that the spirit empower a talisman. a talisman, often called a pentacle, is a physical object that represents a spiritual energy. the talisman--michael wynn's "the soul travelers" 57 becomes the physical abode of a spirit or energy that is constantly working to fulfill the purpose of the talisman. the purpose or duty of a talisman depends largely on the spirit used to empower it. each of the 5 elements and 7 planets corresponds to a specific personality type and therefore capable of certain duties. as with all magical acts

duty of a talisman depends largely on the spirit used to empower it. each of the 5 elements and 7 planets corresponds to a specific personality type and therefore capable of certain duties. as with all magical acts, one must never assign a job to a spirit that does not correspond to its nature, similar to how we don t employ mechanics to give us a physical, and doctors to fix our cars. to assign the talisman a job involving love and attraction, one should empower the talisman with the spirits of the planet venus, or the element of water. to succeed in conflict, the energy of the planet mars is what should be activated at the beginning of the ritual. to become a better author, the magician would invoke the spirits of the planet mercury, or spirits of the element of air. after the appropria

the planet venus, or the element of water. to succeed in conflict, the energy of the planet mars is what should be activated at the beginning of the ritual. to become a better author, the magician would invoke the spirits of the planet mercury, or spirits of the element of air. after the appropriate type of energy for the job is selected and invoked, the magician specifies exactly the purpose of the talisman. this act is called consecration, and usually includes a sentence specifically declaring intent. i consecrate this talisman for the purpose increasing my abilities as an author. may this talisman fulfill its purpose without evasion, ceasing its work only when it is deconsecrated. it happens that i am writing this book under the influence of just such a talisman. a talisman that uses p

t planet s day and hour. a talisman may also be charged (or recharged) by the process of thought-embedding spoken of earlier, but these talismans are considerably weaker (i can t get no. sometimes rituals that increase the flow of astral energy, such as the middle pillar ritual, are used to embed a talisman with intention. talismans are usually inscribed with names and symbols. the names drawn on the talisman correspond to the names of the spirits who will be assigned the duty of fulfilling the talisman s purpose; in western magic these characters are usually in english or hebrew. the symbols that usually adorn the talisman do not represent abstract concepts, but names. symbols that represent names are called sigils. these sigils are formed by the use of a kamea, or magic square, which is

each letter in the name into a number, and then begin drawing lines connecting the numbers on the grid according to their sequence in the name. each of the 7 planets corresponds to a different grid of different sizes, and the spirit s name must be drawn using the grid assigned to that spirit s planet. aside from names and symbols associated with that talisman s purpose, you ll also discover that the talisman itself is made of the material, and painted the color, that corresponds to that planet or element. instead of assigning the spirit to a one-time duty, or full-time talisman, the magician may wish to evoke the spirit into visible appearance. to evoke a spirit is to command it to be present in the room, but not within the minds of those present. evocations are among the most dangerous m

MOTTA MARCELO THE COMMENTARIES OF AL

vain as to enclose one's lust in the soul and make one lifelong spinthria unassuaged in the imagination like aubrey beardsley, the means matter no whit. bach takes one way, keats one, goya one. the end is everything: that by the act, whatever it is, one worships, loves, possesses, and becomes nuit. the act of love can no more "trammel up his consequence" than any other act. as long as you possess the talisman, it must be used from time to time, whether you will or no. if you injure the quality, or diminish the quantity, of that quintessence, you blaspheme yourself, and betray the trust reposed in you when you accepted the obligation of that austerely chivalrous order called manhood. the powers of the talisman are irresistible like every other natural force. every time they are used, a chil

this talisman has such miraculous might, it is also intensely sensitive. put in an unsuitable environment, it may produce grotesque or malignant perversions of its father's word. we are all aware that fine children are born of healthy mothers who are true and worthy mates of their husbands. the children of hate, of debauch, of sickness, nearly always bear witness in body and mind to the abuse of the talisman (readers must not interpret 'debauch' in terms of standards of 'morality. the term is used in the initiatic sense. some seemingly casual couplings are holy; some lifelong 'marriages' are debauch of body and soul. love must be under will) not only the sins of the father but those of the mother, yes, more, those of their social surroundings, are visited on the children to the third and

nder will) not only the sins of the father but those of the mother, yes, more, those of their social surroundings, are visited on the children to the third and fourth generation. nay, more, the mischief can never be mended. a man can destroy in a minute his kingdom, inherited from unnumbered dynasties of biological prudence. it will also be admitted, without reference to magick, that the abuse of the talisman leads to moral, mental and spiritual misfortune. crime and insanity, as well as disease and debility, are constantly seen as the direct result of mismanaging the sexual life, either tactically, strategically, or both. the book of the law emphasizes the importance of these considerations. the act of love must be spontaneous, in absolute freedom. the man must be true to himself. romeo m

must be held as the union with god in the heart of the holy of holies. one must never forget that a child will be born of that deed. one must choose the environment appropriate to the particular child which one wills to create. one must make sure that the conscious will is written, on the pure waters of a mind unstirred, in letters of fire, by the sun of the soul. one must not create confusion in the talisman, which belongs to the silent self, by letting the speaking self deny the purpose which produced it. if one's true will, the reason of one's incarnation, be to bring peace on earth, one must not perform an act of love with motives of jealousy or emulation. one must fortify one's body to the utmost, and protect it from every disaster, so that the substance of the talisman may be as perf

calm the mind, increasing its knowledge, organizing its powers, resolving its tangles, so that it may truly apprehend the silent self, judge partial pleas and unbalanced opinions, while supporting the concentration of the will by its fortified frontiers, and, with unanimous enthusiasm, acclaiming the lordship of the thought which expresses the act. the will must seal itself upon the substance of the talisman. it must be, in alchemical language, the sulphur which fixes the mercury which determines the nature of the salt. the whole man, from his inmost godhead to the tip of his tiniest eyelash, must be one engine, cumbered with nothing useless, nothing inharmonious; a thunderbolt from the hand of jove. it must give its elf utterly in the one act of love. it must cease to know itself as anyt

NECRONOMICON ALAZIF

now! walk the earth once more! cast the perfumes upon the coals, trace the sigil of blaesu and pronounce the words of power: zariatnatmix, janna, etitnamus, hayras, fabelleron, fubentronty, brazo, tabrasol, nisa, varf-shub-niggurath! gabots membrot! and then the black one shall come forth unto thee and the thousand horned ones who howl shall rise up from the earth. and thou shalt hold before them the talisman of yhe upon which they shall bow to thy power and answer thy demands. al azif page 16 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 when thou would banish those that you have called forth intone the words: imas, weghaymnko, quahers, xewefaram which closeth the gate, and seal with the sign of koth. ye formula of dho-hna whosoever performeth this rite wit

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ing the same with a black veil, and initiating the blind force therein. naming aloud the nature of the telesma or operation. g-the telesma or material basis is now placed towards the west, and duly consecrated with water and fire. the purpose of the operation, and the effect intended to be produced is then to be rehearsed in a loud magical formulae of neophyte grade 385 and clear voice. h-placing the talisman or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it will be attained, and the reason thereof. i-announcement aloud that all is prepared and in readiness, either for charging the telesma, or for the commencement of the operation <167> to induce the natural phenomena. place a good telesma or material basis within the white triang

ed spirit to the telesma or material basis, describing in the air above it the lineal figures and sigils, etc, with the appropriate instrument. then, taking up the telesma in the left hand, let him smite it thrice with the flat of the blade of the sword of art. then raise it in the left hand (holding erect and aloft the sword in the right hand stamping thrice upon the earth with the right foot. k-the talisman or material basis is to be placed towards the north, and the operator repeats the oration of the hierophant to the candidate "the voice of the exorcism said unto me, let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the v

habs am pekht, etc. r-saith the magician "as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" he then takes up the telesmata, or the m. b, stands to east of the altar, and faces west. then shall he rehearse a long conjuration to the powers and spirits irnmediately superior unto that one which he seeks to invoke, to make the telesmata powerful. then he places the talisman or m. b. between the pillars, himself at the east, facing west, then in the sign of the enterer, doth he project the whole current of his will upon the talisman. thus he continueth until such time as he shall perceive his will power weakening, when he protects himself by the sign of <170> silence, and then drops his hands. he now looks toward the talisman, and a flashing light or glor

himself at the east, facing west, then in the sign of the enterer, doth he project the whole current of his will upon the talisman. thus he continueth until such time as he shall perceive his will power weakening, when he protects himself by the sign of <170> silence, and then drops his hands. he now looks toward the talisman, and a flashing light or glory should be seen playing and flickering on the talisman or m. b, and in the natural phenomena a slight commencement of the phenomena should be waited for. if this does not occur, let the magician repeat the conjuration of the superiors from the place of the throne of the east. and this conjuration may be repeated thrice, each time ending witha new projection of will in the sign of the enterer, etc. but if at the third time of repetition th

ur, let the magician repeat the conjuration of the superiors from the place of the throne of the east. and this conjuration may be repeated thrice, each time ending witha new projection of will in the sign of the enterer, etc. but if at the third time of repetition the talisman or m. b. does not flash, then be it known that there is an error in the working. so let the master of evocations replace the talisman or m. b, upon the altar holding the sword as usual, and thus doing, let him address an humble prayer unto the great gods of heaven to grant unto him the force necessary magical formulae of neophyte grade 387 to correctly complete the work. he is then to take back the talisman, to between the pillars, and repeat the former process, when assuredly the light will flash. now as soon as th

grant unto him the force necessary magical formulae of neophyte grade 387 to correctly complete the work. he is then to take back the talisman, to between the pillars, and repeat the former process, when assuredly the light will flash. now as soon as the magician shall see the light, he shall quit the station of the hierophant and consecrate afresh with water and with fire. s-this being done, let the talisman or m. b. have the cord removed and smite it with the sword and proclaim "by and in the names of.,i invoke upon thee the power of" he then circumambulates thrice, holding the talisman or m. b. in his right hand. t-then the magician, standing in the place of the hierophant, but fixing his gaze upon the talisman or m.b. which should be placed on the ground within the circle, should now r

the power of" he then circumambulates thrice, holding the talisman or m. b. in his right hand. t-then the magician, standing in the place of the hierophant, but fixing his gaze upon the talisman or m.b. which should be placed on the ground within the circle, should now read a potent invocation of some length, rehearsing and reiterating the divine and other names consonant with the working. the talisman should now flash visibly, or the natural phenomena should definitely commence. then let the magician proclaim aloud that the talisman has been duly and properly charged, or the natural phenomena induced. u-the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician requires. v-the operator now carefully formulates

ly, or the natural phenomena should definitely commence. then let the magician proclaim aloud that the talisman has been duly and properly charged, or the natural phenomena induced. u-the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician requires. v-the operator now carefully formulates his demands, stating clearly what the talisman is intended to do, or what natural phenomena he seeks to produce. w-the master of evocations now addresses a conjuration unto the spirit, binding him to hurt or injure naught connected with him, or his assistants, or the place. he then dismisses the spirits in the name of jehovashah and jeheshua, but wrap up talisman first, and no banishing ritual shall be performed, so as not to disc

of your kingdom, and tzadkiel, your archangelic ruler and the mighty powers of the brilliant ones of tzedek. place talisman outside the circle, to west, and then draw it within with the point of sword. creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of yohphiel, the intelligence of jupiter, a body for the manifestation of the majesty of chesed. the talisman, which previously had been wrapped in black cloth, and bound thrice with cord, should be purified with water and consecrated with fire. in the name of al, i proclaim, all ye powers and forces now invoked <215> that i, ad majorem adonai gloriam, neophyte of the stella ma* the student should substitute hisher own magical name. consecration ceremony 415 tutina, and frater r. r. et a. c

ith a black veil, and bound thrice with a cord, so that yohphiel shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence yohphiel, in order that spiritual vision may be mine, and that it may assist me to overcome all obstacles of both a spiritual and a material nature so that i may be enabled to perform the great work. pick up the talisman and place it at foot of altar. i, frater ad majorem adonai gloriam* do solemnly pledge myself in the name of al, to consecrate in due ceremonial form this jupiter talisman. and i assert that with divine aid i shall invoke the intelligence yohphiel from his abode in tzedek that life and power may be imparted to this talisman. to the end that i may be assisted to perform the great work

st of altar, face east. ye powers of chesed which i have invoked to this temple, know that all is now in readiness to consecrate this talisman. aid me with your power that i may cause the great angel yohphiel to give life and strength to this creature of talismans in the name of a1 ab. go to east of altar, face west. place left hand on talisman, and holrl sword erect over it, and say, making over the talisman such lineal figures, seals, sigils and letters as may be named. abba, father of all fathers, thee i invoke by thy name al. descend, i <216> beseech thee, through my being to manifest unto me the wisdom and love and that prodigality of spirit which are the characteristics of tzedek. so that in the enhancement of my true spiritual nature i may continually aspire unto thy glory and grace

this talisman, shall be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and man. lift talisman in left hand, smite it thrice with sword, and raise both it and sword aloft, stamping three times. then take the talisman to north, and repeat: the voice of the exorcism said unto me: let me shroud myself in <217> darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but

roud myself in <217> darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place. take the talisman, and circumambulate. after going round once, stop in the south, and place it on ground. unpurified and unconsecrated, thou canst not enter the gate of the west. purify the talisman with water and consecrate with fire. lift it with left hand, face towards west, and say: creature of talismans, twice purified and twice consecrated, thou rnayest approach the gateway of the west. pass to w

on save by virtue of the name yhvh. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in dark <218> ness. i am the exorcist in the midst of the exorcism. take on therefore manifestation before me for i am the wielder of the forces of the balance. thou hast known me now. pass thou on unto the cubical altar of the universe. rmeil the talisman, pass to altar, place it on white triangle, and stand east, facing west, with lefl hand on talisman, and sword held over it with right hand. retrace all sigils, etc. thou intelligence of tzedek named yohphiel, i invoke thee in the divine name of al. 0 thou, who art the father of all things, source of the mighty waters, lord of fire, thou whose heart is mercy, and whose being love, lif

that this creature of talismans may have power and life and love to make a divine link with all those powers of love and majesty and graciousness summed up in the holy name of chesed. i invoke thee powerfully by the name of a1 (vibrate by formula of middle pillar and mystical circumambulation. thus do i potently conjure and exorcise thee, to charge this talisman, thou intelligence yohphiel. lift the talisman, remove the veil, leaving the cord underneath, and cry <219> creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day. replace it on the triangle upon alfar, hold the pommel of the sword immediately over it, and say: by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, ligh

ngel of chesed, to command unto me the chashmalim, the brilliant ones of tzedek. come unto me, ye brilliant ones, that the angel of jupiter, sachiel, may cause his intelligence, yohphiel, to make powerful this consecrated telesmata. cause him to take this for his body that a true and sacred link may be formulated between the spirit of the godhead in chesed and the human soul of the exorcist. lift the talisman and place it between pillars. go east, face west, and in the sign of the enterer project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not repeat the above invocation from the throne of the east. as soon as the light is seen, quit the east and repurify and reconsecrate the talisman with water and fire. thi

repurify and reconsecrate the talisman with water and fire. this done, remove the cordfrom talisman, lift it high, and smite it three times with sword, and proclaim: by and in the names of amoun the concealed one, and a1 strong and mighty i invoke upon thee the power of jupiter, bestower and receiver. circumambulate three times with talisman in right hand. return to the throne of the east, place the talisman upon theground between the pillars, and repeat the invocation on page 215. alternate it with this conjuration. consecration ceremony 419 i heard the voice of the holy one proclaim "thou art my son. this day have i begotten thee. thou shalt rule the nations witha rod of iron. thou shalt break them in pieces as a potter's vessel" let therefore the elements obey the voice of yhvh. 0 ye s

it produces an astonishingly powerful effect, the total time taken by the ceremony will be around two hours. the result of this addition is to build up more deliberately an astral body of incarnation for the invoked spiritual force. the best place for the insertion of this phase of the ceremony is after the three circumambulations, when the operator has projected the entire force of his will upon the talisman which is placed between the two pillars. in this instance, the following appendix is added to page 221, just prior to the invocation repeated from page 215. i will repeat part of the rubric. circumambulate three times with talisman in right hand. return to the throne of the east, and holding the talisman aloft, proclaim: behold the exorcist in the midst of the exorcism. and the power

ed between the two pillars. in this instance, the following appendix is added to page 221, just prior to the invocation repeated from page 215. i will repeat part of the rubric. circumambulate three times with talisman in right hand. return to the throne of the east, and holding the talisman aloft, proclaim: behold the exorcist in the midst of the exorcism. and the power of the exorcist said unto the talisman, let us enter the presence of the ancient of days. arise, and come with me. still holding talisman aloft, attract the light as you pass between the pillars. circumambulate, saying: amoun the concealed one spake and said: i am the secret of secrets hidden in the heart of all things. i am the grace of the majesty divine. i am the lord of perfected work. having circumambulated once, stop

talisman the substance of your realm, so that the all-potent forces descending may impart unto it a tireless strength, and an all prevailing energy. so that unto me it may be a talisman ever helping me to aspire unto the divine with the extended flame of an all-penetrant vision. creature of talismans, thou hast the fire of life. so pass we on. take up talismans, and pass round completely, holding the talisman alofl, and attracting the light. i have passed through the gates of wisdom and come unto the palace of peace. give me your hands, 0 ye lords of truth, for i am made as ye. ye are the teachers of the soul. go to west, face quarter, place talisman before water tablet, saying: before thou canst have a body fitted for the incarnation of the &vine, thou must receive the water, the blood, a

live complementary to violet blue green complementary to red-orange violet complementary to citrine reddish orange complementary to green blue deep amber complementary to indigo lemon yellow complementary to red violet yellow green complementary to crimson <52> the other complementaries of other mixed colours can easily be found from this scale. coming now to the nature and method of formation of the talisman, the first thing to be remembered is that it is not always a just and right thing to form a talisman with the idea of completely changing the current of another person's karma. in any case you could only do this in a certain sense. it will be remembered that the words of the christ which preceded his cures were "thy sins be forgiven thee" which meant that the karmic action was exhaust

REGARDIE TALISMANS

cted from the traditional kameas or magical squares, which will be described in due course) for our present purpose, these will have to be ignored, since what is required beyond all other things is a system which is clear, sensible and workable. symbols of a wide variety from almost every conceivable source are employed to provide character and to give specificity to the dynamic purpose for which the talisman has been constructed. planetary and zodiacal symbols are most common. in addition, symbols and designs have been freely developed from the basic sixteen geomantic symbols whose origin is lost in the dimness of time past. these sixteen symbols, though attributed to the twelve signs and seven planets, may still be further reduced to the four elements, as indicated on a chart in the appe

itions; and answers regarding the future. thou canst also operate under this planet for thefts; writings; deceit; and merchandise. the days and hours of the moon are good for embassies; voyages; envoys; messages; navigation; reconciliation; love, and the acquisition of merchandise by water. for example, should i crave honours and prestige, then jupiter would be the planet ruling such matters, and the talisman would need to be constructed around the use of whatever symbols of jupiter i could gather. or, if i needed strength and aggressiveness in order to apply for a new, higher-paid position, or courage to beat a political opponent, then mars would be the talismanic planet, and the symbols to be gathered should be martial. should i want the love of a beautiful woman, then venus becomes the

becomes the presiding influence. and so on. an important consideration that needs emphasis is that the student s own personally manufactured talismans, while perhaps not as beautiful or as traditionally accurate as those given in some of the aforementioned texts, will nonetheless be more meaningful and effective for him. his very attempt to gather symbols and to draw them will, of itself, invest the talisman with energy and force that will tend to bring about the results desired. one major injunction in the greater key of king solomon is worthy of note here: i command thee, my son, to carefully engrave in thy memory all that i say unto thee, in order that it may never leave thee. if thou dost not intend to use for a good purpose the secrets which i here teach thee, i command thee rather t

t to draw or paint this talisman would in itself go far towards correcting the flightiness and the scattering of mental energies which seems so often to accompany the airy signs. meditation on the almost infinite meanings of these saturn symbols should also help to implant in the depths of the psyche the spiritual essence required. some form of ritual consecration should be attempted, after which the talisman, wrapped in an indigo silk pocket, should be carried on the person all the time. the student should also seriously consider the advisability of making a talisman for each one of the seven ancient planets, and thus a different one for use every day of the week. in this manner, the daily use of the appropriate talisman may help rectify some of the astrological imbalances in his horoscop

experimenting with the drawing of sigils of every conceivable type of name on this rose of twenty-two petals. he may find such sigils of more practical value than those made from the traditional kameas. on the various talismans that the student may perceive in the books referred to in the bibliography, he will find various words and versicles inscribed in the circular margins on the periphery of the talisman. these versicles or words are also traditional. the words were, as a rule, biblical names of god, together with the names of angels, spirits and intelligences. elaborate tables of these hierarchies have come down to us from the sources already mentioned. in the appendix to this manual will be found such a table of names. moreover, phrases and sentences were extrapolated from both old

ovide light and power for a new village to be erected adjacent to an atomic installation, and needed inspiration to deal adequately with this project, i might construct a solar talisman. since the structure would provide light, the talismanic ruler could well be the source of light and life to the earch, the sun. an appropriate biblical verse for inscription around the outer margin of one side of the talisman could be: and god said, let there be light. and there was light! the literary recording in the bible of this prehistoric event provides justification and hope that an event modeled on the pattern of this earlier one may well be repeated, on request, as it were. an infinite variety of changes may be rung on this simple theme. but this provides the basic idea involved. of course one has

ur talismans of the five elements in this manual i would like to adapt these classical or ancient principles to a somewhat simpler and perhaps more modern style. the fundamental rules are still traditional and classical of course, but the method of application may be found more direct, and less arduous and obscure. for example, i suggest that the selected verses from the bible may be copied on to the talisman in english, without recourse to hebrew or latin or greek if the reader is unfamiliar with these tongues. the only requirement is that he copy artistically. that is to say, the english lettering should be clear, as beautiful as he can possibly make it, and relevant to the subject held in mind. futhermore, i see no reason why the student should be confined to the bible or any other sing

intended simply to stimulate the ingenium or latent creativity of the student. the alchemical symbols for the elements could be studied merely to provide additional symbols to use when opportunity or necessity warrants: tradition has attributed a vast series of hierarchical names to each of these five elements, extrapolated from several sources, all of which will be found useful both in creating the talisman properly, as well as in ceremonially charging it. this table, found also in the appendix, provides most of the basic information relative to the elemental hierarchies that is needed in order to draw, paint, or otherwise create any talisman in terms of the five elements, as already described. it also contributes the necessary data for use in any ceremonial ritual undertaken to consecra

es of names should be used in these operations. i illustrate his idea as follows: fire aries leo sagittarius triplicity: heh teth samech+ al= hitsael earth taurus virgo capricorn triplicity: vav yod ayin+ al= vioel air gemini libra aquarius triplicity: zayin lamed tzaddi+ al= zaitzel water cancer scorpio pisces triplicity: cheth nun qoph +al= chankel these names should either be incorporated into the talisman itself, or sigils based upon them should be traced, during a ceremony, over the talisman, as though standing upon it, while the angelic name is vibrated strongly and often. chapter five a practical example the clarification of all the above theoretical points can best be achieved by means of a practical example. let us assume that in the critical analysis of my characterstructure, i f

ing, even to the ends of the earth! the second is from crowley s book of the law: but ecstasy be thine and joy of earth. both verses are excellent. after due reflection, however, i decide in favour of that from the book of the law, as being more apt to my purpose. so then, with great and loving care, using a fine brush or a special lettering pen, i print the ecstasy versicle on the second side of the talisman in such a way as to create for me the most pleasing design or emotional effect. on side three, the appropriate enochian divine names are inscribed around the circumference. the three most secret holy names of god as the rituals describe them, empeh arsl gaiol, are printed on the upper portion of the circumference, while the divine king s name (based on the central whorl) is printed be

f the circle, together with the traditional symbol of water, the inverted triangle. we would also include what the golden dawn called the kerub of water, the eagle s head, representing the sublimation of the intrinsic energy of scorpio as the active power of god operating through the element water. thus: all of these symbols, including the silver crescent of apas, should be placed on side four of the talisman. incidentally, i suggest several rough drafts should be attempted first, until one is gradually evolved that is entirely pleasing to the student. then it should be painstakingly copied on to the final parchment, vellum, or coloured paper which will be the finished talisman. incidentally, make it a cardinal rule never to leave the rough drafts of any kind of magical design lying around

it a cardinal rule never to leave the rough drafts of any kind of magical design lying around carelessly. once the student has finished with them, they should be meticulously destroyed and burned. after all, they are symbols of divinity and should be respected as such. the final and finished copy, before being wrapped in a pocket of silk, should look something like this: chapter six how to charge the talisman this completes the first part of the operation. i would say that merely having completed the mechanical drawing of the talisman, in the best manner possible and with concentration, would invest it with a good deal of force. how much energy is involved depends entirely on the skill and development of the student. if he has the know-how the talisman can be charged or consecrated all the

pment of the student. if he has the know-how the talisman can be charged or consecrated all the way through the process of drawing it. in that case, carrying it on one s person would, by its constant presence and suggestion, go far toward gradually eliciting the desired response. if however the student is just beginning his studies in this area, not much of a magical charge will be contributed to the talisman while making it. in that case, the ancient tradition demands a further process. the magical position is that, under these circumstances, the talisman itself is nothing but dead and inert material. it may well be compared with the candidate for initiation. of himself, he can do nothing. he has tried to lift himself up by his own bootstraps, but to no avail. now the process of initiatio

that, under these circumstances, the talisman itself is nothing but dead and inert material. it may well be compared with the candidate for initiation. of himself, he can do nothing. he has tried to lift himself up by his own bootstraps, but to no avail. now the process of initiation, takes over with a view to opening the candidate to higher forces. much the same viewpoint is adopted relative to the talisman. it requires to be activated by the forces of higher planes. as crowley once put it extremely well: it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. it is the formula of the neophyte ceremony of the g.d. it should be employed in the consecration of the actual weapons used by the magician, and may a

t of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. it is the formula of the neophyte ceremony of the g.d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. there are at least two distinct approaches relative to this matter of consecrating or charging the talisman with a specific type of energy. the first method is predicated upon a species of meditation, the second is a ceremonial magical consecration. we will consider each briefly in turn. it would be infinitely useful if the student of this manual were familiar with an earlier work of mine based on some elementary golden dawn formulae. it is called the art of true healing, and describes a pr

f this process consist in highly charging the aura or sphere of sensation of the student with energy. it is followed by changing the colour of the electro-magnetic field, by an effort of imagination, to that of the element being considered. in this case, the element is water and, in that particular system, is coloured blue. when the field is charged with this blue colour, the appropriate names on the talisman itself are frequently vibrated, and if the talisman is held in the hand it becomes charged inductively by a strong current of energy. when completed, it should be wrapped in a piece of clean linen or coloured silk, preferably made in the form of a pocket into which it may be slipped. the second method has been briefly described in volume iv of the golden dawn. the student who has gone

f the force which he wishes to invoke, take several deep inspirations, close the eyes, and holding the breath, mentally pronounce the letters of the forces invoked. let this be done several times, as if you breathed upon the tablet pronouncing them in the vibratory manner. then, rising, make the sign of the rose and cross over the tablet, and repeating the requisite formula, first describe around the talisman a circle, with the appropriate magical implement, and then make the invoking pentagrams five times over it, as if the pentagrams stood upright upon it, repeating the letters of the triplicity involved with al added. then solemnly read any invocation required, making the proper sigils from the rose as you pronounce the names. the first operation is to initiate a whirl from yourself. th

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

ved that paracelsus replaces the figure of jupiter by that of a priest, a substitution not wanting in a well-defined mysterious intention. but the allegorical and mythological figures of the seven spirits have become too classical and too familiar for their successful use on talismans: we must recur to more recondite and pregnant signs. the pentagram should be engraved invariably upon one side of the talisman, with a circle for the sun, a crescent for the moon, for mars a sword, a g for venus, for jupiter a crown and a scythe for saturn. the reverse must bear the sign of solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a human figure for the talismans of the sun, a chalice for those of the moon, a dog's head for those of mercury, an

aned by the looks and hands of debauched men and menstruating females; those of mercury lose their virtue if seen or touched by salaried priests; those of mars must be concealed from cowards; those of venus from depraved men and men under a vow of celibacy; those of jupiter from the impious; those of saturn from virgins and children, not that their looks or touches can ever be impure, but because the talisman would bring them misfortune and thus lose all its virtue. crosses of honour and other kindred decorations are veritable talismans which increase personal value and merit; they are consecrated by solemn investiture, and public opinion can impart to them a prodigious power. sufficient attention has not been paid to the reciprocal influence of signs on ideas and of ideas on signs; it is

SATANIC RITUALS

ack flame, and intones] priest: so it is done. the satanic "baptism" children's ceremony to zeena and orwell participants consist of a priest, an assistant, the child who is to be glorified, and the child's parents. other congregants may be present at the invitation of the child's parents. black robes are worn by all participants except the child, who wears a bright red gown with open-faced hood. the talisman of satan is suspended by a chain or ribbon worn around the neck on the outside of the red gown. the child is seated (or lain, if a very young infant) upon the altar platform before the symbol of satan, depicted on the west wall of the chamber. in addition to the accouterments standard to satanic ritual (see the satanic bible, earth and sea water, and an appropriate receptacle for each

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

n the united states he could be fully immersed in the western world. in fact, some has said that he finds he can be more african in the united states than he can in africa. he explains that because of his extensive education, he has found it difficult to be accepted in africa, as many africans think he has turned his back on the customs and beliefs of a shaman s fly wisk and talismans, similar to the talisman that some carries. some believes that the talisman is a source of strength and power and that it helped ensure his success both as a student and in his professional life. roger de la harpe; gallo images/corbis. 348 world religions: biographies malidoma patrice some his tribal culture. in the united states he claims he feels relatively free to be an educated man who also believes in hi

the material and spiritual worlds and instead see them as one. they believe the material world simply gives form to the spiritual world. some always carries with him a talisman, an object believed to give its bearer supernatural powers or protection. he describes this talisman as an oval-shaped pouch that contains stones from the underworld and other secret objects from the wild. he believes that the talisman is a source of strength and power and helped ensure his success both as a student and in his professional life. he also uses the talisman to educate people in the west regarding his religion and culture. world religions: biographies 349 malidoma patrice some for more information books harvey, graham. shamanism: a reader. new york, ny: routledge, 2003. some, malidoma patrice. healing w

TELESMATA AND FLASHING TABLETS

ddition, the room should be clean and free of distraction. purification of the space with n and o is also recommended. 6. in the construction of telesmata, it is most effective to finish the work at one sitting. in addition, make certain that the proper environment is present during construction. the l.b.r.p. and the b.r.h. are again to be employed. note: if possible, it is advisable to construct the talisman during the proper planetary hours. at least, begin the work during the hour. the following week, perform the consecration and the empowerment of the talisman during the correct planetary hour. rushed work gets rushed results. be patient, and you will derive maximum results. 7. talismans or magical symbols should be given a time limit. this time limit should be expressed in the consecr

he time limit has expired, they should be carefully discharged and then destroyed. use the pentagram ritual- s.b.r.p. and the appropriate hexagram ritual according to the planetary or zodiacal nature. the above also includes a flashing tablet. warning: do not destroy a talisman without discharging it first. to throw a jupiter talisman in a fire is to cause severe torture to the forces employed in the talisman. these forces may later react upon you. 4 8. let the adept create a flashing tablet in two colors in proper proportion. one color should not dominate the other. they should be in balance and in harmony. the method of employing three colors is as follows: utilize the heptagram and draw two lines to the point exactly opposite- this would yield two flashing colors. basic mode of charging

you do the above. repeat several times until the force is present. step 6 having attracted the force, formulate the letters several times as if you have breathed upon the flashing tablet. pronounce them out loud, in a vibratory manner. repeat the vibration several times, at least one time for each letter. step 7 make the rose cross over the flashing tablet. step 8 use any appropriate words around the talisman to be consecrated. make the invoking pentagram five times over it as if the pentagram were standing upon it. vibrate the letters of the triplicities involved with the suffix -al added. step 9 read any invocation required while tracing the proper sigils from the rose as you pronounce the names. always follow the hierarchy. step 10 the first portion of the operation is to initiate the w

n fact, what many claim to be love is actually "need" and the fulfillment of the nephesch. danger of making mass talismans making a large supply of talismans on a wholesale basis may not be in the best interest of the adept or the people he/she is making them for. a ray from yourself must charge each talisman. in the charging of a talisman, you have sent forth a ray from your aura which goes onto the talisman and attracts a like force from the atmosphere. thus, if you made a dozen talismans, you would have a dozen likes connecting with you. this places you in a kind of sympathetic communication with the talismans you have created. if opposing forces were coming up against a talisman that you have created, it would mean a loss of vitality in you as it would pull or drain additional force fr

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

cted and supposedly go to work on behalf of the person who wears or displays the magical talisman, charm, image, idol, or symbol, or who practices and puts into operation a particular hand sign, handshake, body movement, or position, or ritual, whether that ritual is simple or sophisticated. the more sophisticated and complex rituals and the more detailed, intricate, and powerful is the design of the talisman, symbol, hand sign, etc, the more likely a higher level entity a being higher on the spiritual totem pole or pecking order so to speak will be induced to participate in performing the desired magical act. that is, the greater the force of magic that will be applied. a great entity, perhaps a prince or other high-up territorial potentate in the demonic spiritual realm, is naturally tho

's eye. she reports that the dragon's eye forms a triple triangle, sacred to the goddess, and that this symbol appears often in medieval books of magic, to invoke the protection of female spirits and entities. in fact, the dragon's eye bears a remarkable resemblence to the sign of the spear point, and the name dragon's eye is approprate, indeed. symbol from the back cover of the fascinating book, the talisman of the united states: the mysterious street lines of washington, d.c, by charles westbook, ph.d (1990. the symbol depicted is a spear point superimposed by a modified fleur de lis, a symbol of the merovingian royal dynasty "shield of the trinity" in the british museum, which turns out to be an emblem of the priory of sion. drawing of the rock of sion and the sign of the priory of sion

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

refer to an object of good luck. in the past, a charm was an incantation or inscription meant to result in an act of magic. amulets and talismans are objects intended to attract good luck and ward off bad luck. an amulet is most often a stone or a piece of metal with either an inscription or figures engraved on it. when talismans are crafted, the maker usually follows a ritual in order to infuse the talisman with a certain power. for example, a talisman crafted for a particular individual might be made of a metal corresponding to the qualities associated with a person fs astrological sign. the metal would have to be melted and forged during a positive astrological cycle. just as powerful in stirring the imagination are items associated with judaism and christianity that were lost in ancie

THE MIDDLE PILLAR

and variety of ths exercise is the boundary of one's imagination. consecration of talismans one of the most unique methods of using the middle pillar exercise that was developed by regardie was as a tool for consecrating talismans. this method requires that the magician first activate the spheres within his or her body. then, employing mental focus and rhythmic breathing, the magician can charge the talisman by transferring the invoked energy into the talisman. talismans dedicated to a specific purpose can be "fine-tuned" by projecting energy from the corresponding sephirah (and its appropriate color) within the body. healing rituals it can be said that the middle pillar exercise is by its very nature a ritual for self-healing. regular performance of this ritual, like the practice of the

THE NECRONOMICON SIMON VERSION

e knowledge in abundance. the word is gibbilannu and the seal is this: the fifteenth name is ziku this power bestoweth riches of all kinds, and can tell where treasury is hidden. knower of the secrets of the earth. his word is giggimaganpa and his seal is this: the sixteenth name is agaku this power can give life to what is already dead, but for a short time only. he is the lord of the amulet and the talisman. his word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in the ground

TYSON DONALD THE POWER OF THE WORD

hing vortices of pentagrammaton can be used in conjunction with the invoking and banishing pentagrams of the elements, to activate them more powerfully, or indeed in any magical operation where spirits or occult energies are to be concentrated or dissipated. the invoking vortex of ihvshh is excellent for causing a spirit to indwell a talisman. for this purpose, it should be visualized surrounding the talisman with the right hand held a few inches over it as the name yehovashah is vibrated. once the invoking vortex has been established, the name of the spirit you wish to invoke into the magical object should be vibrated as you draw the sigil of that spirit in the air directly over the object with your right index finger. this process of creating the vortex and invoking the name of the spiri

the name of the spirit you wish to invoke into the magical object should be vibrated as you draw the sigil of that spirit in the air directly over the object with your right index finger. this process of creating the vortex and invoking the name of the spirit should be repeated several times in succession until you have an inner sense that the spirit had been successfully induced to dwell within the talisman. conversely, the banishing vortex created by the vibration of ihshvh can be used to purge or purify an object that retains strong astral associations. it is also useful in the exorcism of objects, places, or persons haunted or possessed by discarnate intelligences. some doorways, because of evil spirits or humans that may have crossed their thresholds, are unlucky for pentagrammaton h

WESTERN MANDALAS OF TRANSFORMATION SR AL

m of any column. they have been esteemed for their magical and mathematical properties for thousands of years in other traditions besides hermeticism, in places such as china, india, and the middle east. the planetary spirit of the magic square is viewed as a guiding, inspiring, or informing entity, and many planetary talismans of the middle ages have their planetary seals and squares engraved in the talisman dedicated to the mythic figure represented by the planet, e. g, mercury (number eight) or mars (number five. the mars square has twenty-five cells (5x5, and the sum of any row equals sixtyfive. the "theosophic extension" of the square is the addition of all the numbers from one through sixty-five, which in this case is 325. these are the sacred numbers of mars. according to john miche

k that a consecrated or charged talisman does; in ages past it was believed that one had only to wear a talisman or amulet made by someone else to benefit from it, without understanding its special symbols and signatures. others, like paracelsus, explained their magical power in psychological terms, and many modern interpretations claim that if anything is charged, it is the mind of the believer; the talisman's primary purpose is simply to act as a reminder of the ceremony of making it. but if this is the case, it leaves the talisman itself with very little power and the principal benefit would be for the maker and not the wearer. i will leave these vexing questions for the reader to ponder; like the age-old debate concerning any kind of magical phenomenon, one can never prove one's theory

n intricate system of correspondences represented through symbol. working with an image and having a discussion through it with the subconscious can be confusing because symbols can stand for a lot of things. in order for consciousness to have a relation with subconsciousness, which is fluid and efficacious, we want to be as clear as possible, from the consciousness side, about what we are making the talisman for. the first task is to simply state our intention. intentions for talisman making are many, but for our purposes they fall into two broad categories: to align oneself to a certain energy one is attracted to, and to compensate for some kind of energy which feels unbalanced. in other words, modern talismans.especially when used as mandala-like images for meditation.are used principal

nes many talismans of the middle ages (when times were bad, indeed) or in the ancient world, one can sometimes go through a lot of trouble (as i have on a number of occasions) deciphering a lot of strange symbols, including sigils (or angelic signatures) and seals, and decoding words in some esoteric script.including hebrew, which is considered an esoteric or sacred language.only to discover that the talisman was made for what would appear to be a very mundane reason. love, power, and riches seem to be the strongest motivating factors for much of the amulet or talisman making of the past (although amulets have been primarily used for protection, and i dare say that human nature is slow to change. it is perhaps true that human beings need to have their basic needs met before they can conten

levi, 1972, p. 215. it is important to think through what you are doing. the principal question you are faced with at the onset of any magical working of this kind is: does this operation involve another person? if so, they should be made aware of your intentions and you should certainly have their permission.even in healings. this is a cosmic law. first one must clarify one's intention in making the talisman. in the qabalistic tradition, as in any true spiritual tradition, this intention should include a very important element: how can this desire incorporate in some way the element of service? if you think about this carefully, it will act as a safeguard to desires the ego may feel are paramount, but which may not benefit it so well in the end. this is because this intention incorporates

ity of intent. it should be clear by now why this is so important. if consciousness is vague in intention, or uses too many symbols.especially in some kind of syncretic way, that is, from a variety of traditions.or, if it is haphazardly using a symbol it does not yet clearly understand, the subconscious may interpret it in quite a different way and yield results which are not in harmony with what the talisman-maker had actually hoped to set in motion. this is particularly true if the subconscious has been locked into patterns created by persistent or obsessive thoughts generated by consciousness. these kinds of patterns are dangerous because symbol then can act as a doorway to archetypal possession. if a symbol could stand for ten different things, we need to understand what particular thi

ghts generated by consciousness. these kinds of patterns are dangerous because symbol then can act as a doorway to archetypal possession. if a symbol could stand for ten different things, we need to understand what particular thing we want it to mean in a given situation, and draw boundaries around the other elements that it may attract. we refine this by adding more layers of symbolic meaning to the talisman to help clarify our intent and purpose. for example, the symbol of a triangle may mean fire or it may mean a trinity. if we add the name michael in hebrew we clarify our purpose by calling on the fiery energy of michael; or if we include a planetary sigil of mars, it will be a different kind of fiery energy. but if we add other images and god-names which identify it as trinity, or as

e its present interpretation of the symbol clear to subconsciousness. for this reason every talisman is unique and very personal. this is why it is difficult to decipher a seal or talisman made by someone in the distant past. this is also the reason, in my opinion, it is useless to copy or reproduce talismans from other magical books. only by completely understanding the meaning of the symbols on the talisman will the magician get any results. most books with pictures of seal, and sigils are of little value to us because we have no idea what was in the mind of the creator when the talisman was being made. moreover, ancient seals could have been recopied many times before publication, resulting in many errors. or some could have encoded information (such as the arrangement of certain letter

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

and other correspondences) these could later be incorporated into a larger, more comprehensive talisman, which may end up being a much more intricate design. it is good to keep in mind that we are making mandala-like talismans primarily for meditation, so the more geometrical or symmetrical the whole talisman is, the better. in my opinion, this is a far more powerful technique than simply making the talisman and compressing it (often mauling it in the process) into some kind of locket to wear. in the latter case it is soon forgotten, and in any event the image would need to be removed to be seen again. meditation talismans continue to elicit suggestions to the subconscious, which is aroused at every meditation session. i do recommend that you shield the talisman from mundane eyes. it was

magician doth make use of things manifest to draw forth things that are occult, viz, through the rays of the stars, through fumes, lights, sounds, and natural things which are agreeable to those celestial, in which. there is a kind of reason, sense and harmony, and incorporeal and divine measures and orders (p 121. in addition to having some clear ideas about the associated symbols to be used in the talisman one was going to make to invoke venusian energy, for example, one could also prepare a venusian incense, burn a green candle or work under a green light. as many correspondences as possible should be employed to evoke a sense of the numinous. before your magical working it is good to be aware of astrological timing. if working with planetary squares and symbols derived from the tree

rgy, for example, one could also prepare a venusian incense, burn a green candle or work under a green light. as many correspondences as possible should be employed to evoke a sense of the numinous. before your magical working it is good to be aware of astrological timing. if working with planetary squares and symbols derived from the tree, one can take various courses, such as attempting to make the talisman from beginning to end on the particular day attributed to that planet/sphere, e. g, sunday for the sun, monday for the moon, etc. this could even be further subdivided into planetary hours and their ruling angelic forces (see next chapter. generally, the first hour is calculated by the moment the sun rises on that particular day, and therefore the hours vary in length, according to wh

xt chapter. generally, the first hour is calculated by the moment the sun rises on that particular day, and therefore the hours vary in length, according to whether the days are long or short. for many modern magicians (who have schedules as busy as anyone else, these minute time speculations may be too cumbersome. other planetary influences may then be examined for the most auspicious timing. if the talisman is to be mercurial in character, you may ask: is the planet astrologically favored at the time the talisman is being made? one should attempt it at a time when the sun is in gemini or virgo, for example, or when one of these signs is conjunct the moon. you do not need to be an adept astrologer to discover some basic positive correspondences for the best times to make your particular t

be imprecations and inscriptions (1971, p. 215. many other kinds of sacred correspondences are also included in talismans, and we will review these in this chapter. we will examine the squares and sigils, or signatures of the divine names, in the next chapter. the various 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

solid base, one not built on shifting sands that the merest breath of wind could overthrow; the knowledge and conversation (of the holy guardian angel) is rooted in the very spirit and body of the whole being, and no danger is there at all of an illumination obsessing him with a fanatical idea, or overthrowing the balance of his mind (1972, p202-03. when choosing the divine names to be placed on the talisman, the god-name is of utmost importance (this is distinguished from the angelic names and names of intelligences and spirits, which we will examine in more detail in later chapters) this is because the divine name, which corresponds to pure sphere energy, is itself a complete, absolute, harmonious idea of the godhead; all other names evoke semi-intelligent forces of spirit which are not

d sacred to the magician. for example, i have most certainly consecrated the writings in this book. in consecrating planetary talismans, it is advisable to use invocations of the names on the finished seal itself, along with other prayers or affirmations the magician deems fit. the chart in figure 3-c lists the sufi (islamic) god-names, should the student wish to incorporate any of these names on the talisman. they, like the hebrew god-names, come from the same arabic source, and because they belong to the western tradition can be used just as easily. one will note that many of the ninety-nine attributes in the islamic tradition contain the letters al, which is a god-name in hebrew as well. the student may either follow the traditional method of incorporating a biblical phrase, or another

d-names, come from the same arabic source, and because they belong to the western tradition can be used just as easily. one will note that many of the ninety-nine attributes in the islamic tradition contain the letters al, which is a god-name in hebrew as well. the student may either follow the traditional method of incorporating a biblical phrase, or another prayer or affirmation which expresses the talisman's principle purpose somewhere on the magical seal itself. this can be a whole sentence, or something as short and simple as "i communicate" it can be printed around the rim, or, if it is not too long, it can even be made into a sigil and traced onto a planetary kamea (see next chapter. however you choose to use the prayer or affirmation, it should serve as a reminder every time you us

e talisman's principle purpose somewhere on the magical seal itself. this can be a whole sentence, or something as short and simple as "i communicate" it can be printed around the rim, or, if it is not too long, it can even be made into a sigil and traced onto a planetary kamea (see next chapter. however you choose to use the prayer or affirmation, it should serve as a reminder every time you use the talisman as a mandala to meditate upon. even just a glance at the talisman in the morning could elicit a subconscious response, and the affirmation would figure 3-c 1. ar-rahman.the merciful 2. ar-rahim.the compassionate 3. al-makik.the king 4. al-kuddus.the holy 5. as-salam.the peace 6. as-sabur.the patient 7. ar-rashid.the director 8. al-warith.the heir 9. al-baki.the enduring 10. al-badi.th

ahhab.the bestower 87. al-kahhar.-the dominant 88. al-ghaffa.the forgiver 89. al-musawwir.the fashioner 90. al-bari.the maker 91. al-khalik.the creator 92. al-mutakabbir.the great 93. al-jabbar.the repairer 94. al-aziz.the mighty 95. al-muhaimim.the protector 96. al-mu'min.the faithful 97. al-awwal.the first 98. al-mu'akhkhir.the deferrer 99. al-muta'ali.the exalted 28 be linked to the symbols on the talisman more with each use, imprinting an automatic psychic reaction. these kinds of suggestions to the subconscious are always more powerful if accompanied by visual symbols, which is the language the subconscious understands anyway. if there are divine names on the talisman, these too can be memorized and chanted frequency throughout the day, or at least during the period of meditation. pau

ous understands anyway. if there are divine names on the talisman, these too can be memorized and chanted frequency throughout the day, or at least during the period of meditation. paul case felt that five focused minutes of concentration (with unbroken eye contact) was far more fruitful than hours of aimless passive meditation (at five minutes, something seems to register in the subconscious) if the talisman is serving as an astral doorway or vehicle for pathworking, one should be sure. to remain actively engaged during this process, as explained earlier, rather than slipping into a state of passivity. what follows is a brief overview of the basic correspondences necessary for the art of qabalistic talisman construction. numbers the first set of associations we will examine are based on n

ber/sphere which you are working with. the triangle within a circle is to be used for three.binah/saturn; the cube is for four.chesed/jupiter, etc. one only needs to count the sides to know which numerical vibration is being called upon (some have more than one shape. we have made full-page planetary shapes so the student can photocopy them and use them immediately. other shapes incorporated into the talisman (circles, smaller triangles, squares, etc) should be carefully drawn with a compass and a ruler. planetary relationships very early in its evolution, human consciousness deduced that there was some occult connection between the seven planets, metals, and days of the week. as each of the seven days of the week was considered to be under the auspices of specific spirits in the heavens

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

bonorum in figure 48 and notice the numbers on the inside circle. starting at number seven, take the third letter from the inside of the circle [e.g, the third letter of basledf is s eds] using the third numbers from the inside from the above-numbered sequence, the word solgars is formed "add the first and last numbers together, it maketh 53 [e.g, 7+46=53 edsj let that be the center of the rest. the talisman is to be made of lead. it prevaileth as a cure against such infections" when dee asked how it was to be used, this was the reply "use it upon the body molested, adding letter of her name [the name of a woman, isabel lister, which was given to dee and kelley as an example] in a small circle on the back half of the talisman, not the letters in their form expressed but the number of such

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

whether or no either one or the other extend beyond his knowledge of them. he must therefore arouse in himself those ideas which are clansmen of the thunderstorm, collect all available objects of the same nature for talismans, and proceed to excite all these to the utmost by a magical ceremony; that is, by insisting on their godhead, so that they flame within and without him, his ideas vitalising the talismans. there is thus a vivid vibration of high potential in a certain group 121 of sympathetic substances and forces; and this spreads as do the waves from a stone thrown into a lake, widening and weakening; till the disturbance is compensated. just as a handful of fanatics, insane with one over-emphasised truth, may infect a whole country for a time by inflaming that thought in their neig

ALEISTER CROWLEY MAGICK WITHOUT TEARS

e of the objects in his pantacle, one of the arrows in the quiver of his lamen. as, then, you would expect, it is very little trouble to design. all that you need is to "make considerations' about your proposed operation, decide which planet, sign, element or sub-element or what not you need to accomplish your miracle. as you know, a very great many desirable objects can be attained by the use of the talismans in the greater and lesser keys of solomon the king; also in pietro di abano and the dubious fourth book of cornelius agrippa. you must on no account attempt to use the squares given in the book of the sacred magic of abramelin the mage until you have succeeded in the operation. more, unless you mean to perform it, and are prepared to go to any length to do so, you are a fool to have

ALEISTER CROWLEY EQUINOX EQ I 2 2

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

BOOK OF BLACK SERPENT

ylim, mesarethim, malhakim and degalim. the angels of the twelve signs aries malchidael taurus asmodel gemini ambriel cancer muriel leo verchiel virgo hamaliel these are the angels which assist the magician in all his experiments; all according to their offices. it is unlawful that you should call upon the seraphim, but all the rest may be called upon for furtherance in matters divine. concerning the talismans. it is necessary to construct talismans for the object of each of your experiments, one for each of the purposes. the nature of the talismans and their manner of consecration will be given to you by god's angels at the altar in temple. these talismans cannot become useful until they have become consecrated and dedicated to their purpose, as it is said. finh the book of doom or the un

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

has dug abysses in order to fill them with the omnipotence! thou whose name makest the arches of the world tremble! thou who makest the seven metals circulate in the veins of stone; monarch of seven luminaries! rewarder of subterranean workmen! bring us to the desirable air and to the kingdom of light. we watch and work without respite. we seek and hope by the twelve stones of the holy city, for the talismans which are buried by the magnetic nail which passes through the center of the earth. lord! lord! lord! have pity upon those who suffer! enlarge our hearts! let us be free and raise up our heads! exalt us! o stability and movement! o day invested by night! o darkness veiled in light! o master who never retainest the wages of thy workmen! o silvery whiteness! o golden splendor! o crown

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

y, and the ring of gyges, and that these stories were interpreted in the light and spirit of medieval christianity and mysticism. the legends may be divided into two classes: those that are connected with the quest for certain talismans, of which the grail is only one, and that deal with the personality of the hero who achieves the quest; and second, those that deal with the nature and history of the talismans. a great deal of controversy has raged around the possible eastern origin of the grail legend. much erudition has been employed to show that guyot, a provencal poet who flourished in the middle of the twelfth century, found at toledo, spain, an arabian book by an astrologer, flegitanis, which contained the grail story. but the name flegitanis can by no means be an arabian proper name

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

medium or channel is again the spiritus. the only difference between the two magics, and it is of course a basic one, is that one 1 on ficino's orphic magic, see walker, pp. 12-24. 2 see walker "orpheus the theologian and the renaissance platonists, j.w.c.i, xvi (1953, pp- 100-20. 3 walker spiritual and demonic magic, pp. 19, 22. 78 ficino's natural magic is visual, working through visual images (the talismans) whilst the other is aural and vocal, working through music and the voice. walker thinks that the incantatory and aural magic which is described in the de vita coelitus comparanda is really the same as the orphic singing, though this is not expressly stated' the two branches of ficino's magic sympathetic magic with natural groupings and talismans, and incantatory magic with hymns and

erial substances which have most power, not the materials of which an object used in magic is made, but the actual magic "characters" and "figures" which are the most operative. he does not here use the word imagines, the correct term for talismanic images, but characteres are those magic characters (illustrated in works like picatrix) and which are used as well as the talismanic image on some of the talismans quoted by ficino. i am not sure whether "figures" can ever mean "images, or whether these too are in the nature of characters. but what is certain is that pico is saying that it is the magical signs which are operative. therefore his natural magic is 1 ibid, pp. 104, 105. 2 ibid, p. 105. 88 pico df.lla mirandola and cabalist magic more than the arrangement of natural substances and i

tructed in the mysteries, not of magia and cabala, but of "the picatrix and the cabala".1 yet it is also not so simple as that. for agrippa's necromancy and conjuring are not mediaeval in spirit, not the old hole-andcorner business of the persecuted mediaeval magician. they come invested with the noble robes of renaissance magic, with the dignity of a renaissance magus. ficino's neoplatonising of the talismans is quoted; the many references to the philosophy of the corpus hermeticum put the asdepius magic into the context of hermetic philosophy and mysticism, as ficino saw it; above all, the advantages of practical cabala in putting the conjuror in direct contact with the angelic, or intellectual world, come out very clearly as priestly magic, and the highest dignity of the magus is seen t

magic and science how remote we are now from the contemplative piety with which pico used cabala! trithemius lived too soon. he would be very happy in putting through a trunk-call to a friend at a distance, or in watching everything that is going on in the world with his television set. this is perhaps a little unfair, since there is a vast esoteric background to trithemius' magic. operating with the talismans of magia or with the angel-names of cabala will not in itself lead to the practical achievements of modern applied science. there was, however, among ficino's lists of prisci theologi, or prisci magi, the name of one who taught that number was the root of all truth pythagoras. among pico's nine hundred theses, there were fourteen conclusions "according to the mathematics of pythagora

ncluded in a french translation of the hermetica dedicated to cardinal charles de lorraine in 1549, which suggests that hermetic religious enthusiasm was making headway in french ecclesiastical circles. symphorien champier of lyons was a leading apostle of neoplatonism in france, and an admirer of ficino. in his de quadruplici vita (lyons, 1507) he is imitating ficino's libri de vita, but without the talismans of the de vita coelitus comparanda against which he utters a warning. and it is champier who first put forward the comforting view that the magical passage in the asclepius was not by the holy hermes himself but was interpolated into the latin translation by the wicked magician apuleius of madaura.2 this idea was repeated by later french writers on hermetism and did much to help the

h century who was burned at the stake, cites in his necromantic commentary on the sphere of sacrobosco a book called liber de umbris idearum which he attributes to solomon.2 by his rejection of christianity, and his enthusiastic adoption of hermetic egyptianism, bruno moves back towards a darker, more mediaeval necromancy, whilst at the same time retaining the elaborate "plotinising" by ficino of the talismans. extraordinary though this may seem, i believe that bruno's "shadows of ideas" are the magic images, the archetypal images in the heavens which are closer to the ideas in the divine mind than things here below. and it is even possible that ficino, in his frequent uses of the word "shadows" may sometimes mean this too. the magic images were placed on the wheel of the memory system to

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

takes of both sexes, but for purposes of forming these images, table ix gives the predominate sex. 294 enochian rituals magick ceremonies proper are merely organized and concentrated attempts to impose our will on certain parts of the cosmos. aleister crowley, the commentaries of al the thirteen following rituals that end this manual synthesize all of the major elements of enochian magick. all of the talismans, weapons and formulas of enochian magick presented in this manual are used in these rituals. successful execr'ion will bestow a broad range of magical power and knowledge. the degree of magical power obtained wi l l be proportional to the degree of success. each of these rituals are designed to be conducted by a s ing l e ma g i c i an. ea ch c ombine s me di t at i ons, visualizatio

-doh-roh-ar) toant toto-qaa-kal (toh-ah-en-teh tohtoh-qah-ah-kah-leh) the sun is the opener; the sun is love, the cycles of the sun are creation and solidification. hold your wand before you and say, kab-hom (kah-beh-hoh-meh) behold, the rod of life. feel the magical life that lies embodied in your wand. part 5. death.behind the tree lies a vast desert. face this endless and lifeless desert. hold the talismans of toog and graa in your hands and say, may the three governors, torzoxi (toh-razodoh- tree) abraiond (ahbar-ahee-oh-en deh) omagrap (oh mah-gar-ah-peh) 306 initiate me into the mystery of pop (poh-peh) tab gesors- oxex-graa (tah-beh-geh-seh-oh-ar-seh-ohtz-etz- geh-rah-ah) at the end of all creation lies destruction for the end of life is the birth of death. graa-raor- a-ors-ar-sa-a

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ky.txt at lesbos, the priests of orpheus got jealous of him, and refused to initiate him into their peculiar mysteries, though they did so several years later. he preached to the people of athens and other states the purest and noblest ethics, and the phenomena he produced were as wonderful as they were numerous, and well authenticated "how is it" inquires justin martyr, in dismay, how is it that the talismans (telesmata) of apollonius have power, for they prevent, as we see, the fury of the waves, and the violence of the winds, and the attacks of wild beasts; and whilst our lord's miracles are preserved by tradition alone, those of apollonius are most numerous, and actually manifested in present facts? but an answer is easily found to this, in the fact that, after crossing the hindu koosh

INITIATION INTO HERMETICS

a materially inclined man, an uninterested scientist condemns such a belief, expresses criticism and pokes fun, marking it with the brand of superstition. the wise magician is aware of the true nature of such things and he will not be content with bearing a talisman for the mere purpose of raising the faith and the confidence, but he will endeavor to investigate the laws underlying the secrets of the talismans. he knows that talismans based on the beliefs of their bearers become inefficient as soon as they pass into the hand of an unbeliever or a skeptic. with his knowledge of the causal nexus, the magician goes deeper and deeper into the matter relating to it. before dealing with this synthesis, let us treat the various differences. a talisman in the hands of a magician is nothing else bu

ISIS UNVEILED

renowned for magic" described by st. hilarion* could certainly little expect to rival the pagan wonder-workers. no apostle, with the exception perhaps of healing by mesmeric power, has ever equaled apollonius of tyana; and the scandal created among the apostles by the miracle-doing simon magus is too notorious to be re- peated here "how is it" asks justin martyr, in evident dismay "how is it that the talismans of apollonius the (tcxat^to] have power in certain members of creation, for tiiey prevent, at we see, tie fury of the waves, and the violence of the winds, and the attacks of wild beasts; and whilst our lord's miracles are preserved by tradition alone, those of apollonius are mott numerous, and actually manifested in present facts, so as to lead astray all beholders' this perplexed m

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

od by those who entered the temple. see plutarch de e apud delph. lord monboddo s origin and progress of language (1774, vol. ii. p. 85, refers to this letter e. fig. 172. the delphic e means the number five, or the half of the cabalistic zodiac, or the five ascending signs. this delphic e is also the seleucidan anchor. it was adopted by the gnostics to indicate the saviour, and it is frequent in the talismans and amulets of the early chris- fig. 173. tians. it is one of the principal gems of the gnostics, and is a cameo in flat relief. one of the charges against the knights templars was as follows: that they bound, or touched, the head of an idol with cords, wherewith they bound themselves about their shirts or next their skins( processus contra templarios, dugd. monast. ang. vol. vi. par

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

is. the bee was used as, a symbol of royalty by the immortal charlemagne, and it is probable that the fleur-de-lis, or lily of france, is merely a conventionalized bee and not a flower. there is an ancient greek legend to the effect that the nine muses occasionally assumed the form of bees. click to enlarge the scorpion talisman. from paracelsus' archidoxes magica. the scorpion often appears upon the talismans and charms of the middle ages. this hieroglyphic arachnida was supposed to have the power of curing disease. the scorpion shown above was composed of several metals, and was made under certain planetary configurations. paracelsus advised that it be worn by those suffering from any derangement of the reproductive system. p. 88 earth. the serpent mounds of the american indian; the carv

MASTERING WITCHCRAFT

e. l the witches' cup- also known as the chalice. l the witches' spellbook- known variously as a witches' bible, workbook, liber spirituum, or book of shadows. with these simple though basic tools you will be able to manufacture all the other magical artifacts that are mentioned in the following pages; the wand, the speculum, the candlesticks, the pentacle, the mandragore, and the alraun, and all the talismans, philters, incenses, images, and amulets that will be your general stock in trade. the ways and means to manufacture such things will be discussed under the specific headings throughout the book as we come to them. to make your working tools, the first thing you must do is to learn how to purify and consecrate all your raw materials (or exorcise them, as we call it) by means of salt

MORALS AND DOGMA

mysteries. the basilideans, a sect of christians that arose soon after the time of the apostles, practised the mysteries, with the old egyptian legend. they symbolized osiris by the sun, isis by the moon, and typhon by scorpio; and wore crystals bearing these emblems, as amulets or talismans to protect them from danger; upon which were also a brilliant star and the serpent. they were copied from the talismans of persia and arabia, and given to every candidate at his initiation. iren us tells us that the simonians, one of the earliest sects of the gnostics, had a priesthood of the mysteries. tertullian tells us that the valentinians, the most celebrated of all the gnostic schools, imitated, or rather perverted, the mysteries of eleusis. iren us informs us, in several curious chapters, of t

REGARDIE TALISMANS

upid misprints or inartistic transcriptions, thus rendering null and void the intrinsic meaning of the biblical verses, some innovators came to use latin. there was somewhat less chance of miscopying in latin: though this was found, even so, not to be altogether true. but there it was hebrew, latin, and sometimes greek were the classical languages used in writing inscriptions around the margin of the talismans, as may be seen by consulting the greater key of king solomon. the principles involved are still valid. for many years, when experimenting with talismans, i followed the ancient rules. and i must admit that when a little ingenuity and artistic inventiveness were employed, the results turned out to be very beautiful and striking, and certainly most effective. the student can be honest

more space on which to write. when finished, it could be folded together on the tab as follows: once the student becomes familiar with the schema by working at it, and reflecting on it for a while, he will gain an enormous amount of data to be used in this way. there are many changes to be rung on this simple schema. some of the symbols on the tarot cards could be reproduced to great advantage on the talismans, if the student wishes. for instance, if he were making a talisman to produce pleasure and joy, the ace of cups in any of the conventional packs is a beautiful symbol to be copied in ink or painted on to the silver crescent of apas. for spiritual help in the hour of trouble, the sword and crown of the ace of swords which literally means evoked strength would be an ideal symbol to tra

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

or cuttlefish (c) among quadrupeds, corresponding to the natural world, the lion, the cat, the wolf, the he-goat, the monkey, the stag and the mole. the blood, fat, liver and gall of these animals serve in enchantments; their brain combines with the perfumes of the planets, and it is recognized by ancient practice that they possess magnetic virtues corresponding to the seven planetary influences. the talismans of the seven spirits are engraved either on precious stones, such as the carbuncle, crystal, diamond, emerald, agate, sapphire and onyx, or upon metals, such as gold, silver, iron, copper, fixed mercury, pewter and lead. the kabalistic signs of the seven spirits are: for the sun, a serpent with the head of a lion; for the moon, a globe divided by two crescents; for mars, a dragon bit

r venus, a lingam; for mercury, the hermetic caduceus and the cynocephalus; for jupiter, the blazing pentagram in the talons or beak of an eagle; for saturn, a lame and aged man, or a serpent curled about the sun-stone. all these symbols are found on engraved stones of the ancients and especially on those talismans of the gnostic epochs which are known by the name of abraxas. in the collection of the talismans of paracelsus, jupiter is represented by a priest in ecclesiastical garb, while in the tarot he appears as a grand hierophant crowned with a triple tiara, holding a three-barred cross in his hands, forming the magical triangle, and representing at once the sceptre and key of the three worlds. by collating all that has been said about the unity of the triad and tetrad, we shall find a

he sought to decry its practices so as to discredit black magic. he locates the omnipotence of the magus in the interior and occult magnes, and the most skilful magnetizers of our own day could not express themselves better. at the same time he counselled the employment of magical symbols, talismans above all, in the cure of diseases. in our eighteenth chapter we shall have occasion to return to the talismans of paracelsus, while following gaffarel upon the great question of occult iconography and numismatics. bewitchment may be cured also by substitution, when that is possible, and by the rupture or deflection of the astral current. the folk-traditions on all these points are admirable and undoubtedly of remote antiquity; they are remnants of the teaching of druids, who were initiated in

cal numismatics. there are indian, egyptian and greek talismans, kabalistic medals coming from ancient and modern jews, gnostic abraxas, occult tokens in use among members of secret societies and sometimes called counters of the sabbath. so also there are templar medals and jewels 92 the doctrine of transcendental magic of freemasonry. in his treatise on the wonders of nature, coglenius describes the talismans of solomon and those of rabbi chael. designs of many others that are most ancient will be found in the magical calendars of tycho brahe and duchentau, and should have a place in m. ragon's archives on initiation, a vast and scholarly undertaking, to which we refer our readers' 93 xix f t the stone of the philosophers elagabalus vocatio sol aurum the ancients adored the sun under the

SIR WALLIS BUDGE EGYPTIAN MAGIC

he strange gods which are found on gnostic gems were derived. certain of the figures of the gods on the cippi were cast in bronze in the ptolemaic and roman periods, or hewn in stone, and were buried in tombs and under the foundations of houses to drive away any of the fiends who might come to do harm either to the living or the dead. the arab historian mas'udi has preserved 1 a curious legend of the talismans which were employed by alexander the great to protect the city of alexandria whilst it was being built, and as the legend is of egyptian origin, and dates from a period not greatly removed from that in which the metternich stele was made, it is worthy of mention. when the foundations of the city had been laid, and the walls had begun to rise up, certain savage animals came up each ni

when, however, the city had been built and was inhabited, the sea monsters made their appearance again, and each morning a considerable number of people were found to be missing; to prevent this alexander placed talismans upon the pillars which, according to mas'udi, were there in his day. each pillar was in the shape of an arrow and was eighty cubits in height, and rested upon a plinth of brass; the talismans were placed at their bases, and were in the form of figures or statues of certain beings with suitable inscriptions, and as they were put in position after careful astronomical calculations had been made for the purpose we may assume that they produced the effect desired by the king. footnotes 109:1 see the vignettes to chapters liv.-lx. of the book of the dead. 110:1 see chapters of

WESTERN MANDALAS OF TRANSFORMATION SR AL

invocation, we will identify ourselves squarely in the golden dawn tradition, believing that an actual force is being summoned, and this energy can be very personal, including the taking of a physical form. for the most part, however, we will follow the interpretations of the great 1 qabalist and master of gematria, dr. paul foster case, whose orientation is primarily psychological. at any rate, the talismans in this book are not meant to be worn, but rather to be meditated upon. most modern magicians agree that talismanic power, however it is used, resides primarily in the vehicle of symbol. symbol has the strange ability to act as a magnet, drawing to us those things which we conceptualize with a directed will and which are empowered with greatest affect, or emotion. the basic idea of t

ompanying tones. in his book tarot (1947, case gave these tones and colors in a somewhat veiled fashion, and they have been published in other books as well, such as archetypes on the tree of life (1991) by madonna compton. some sources, such as emahmn's the book of correspondences (1991, have different attributions (see bibliography for above books) they are not as fixed in interpretation as are the talismans which are directly derived from the tree of life. one single tattwa image, for example a square (which is attributed to earth, could be added to many different kinds of talismans.it would go with different planetary energies for a variety of purposes. when added to one with venus, or netzach, it may refer to the need for grounding in a particular relationship; when added to one with

eral, vegetable, and animal kingdoms. we can see the beautiful geometric shapes of a crystal with the naked eye and the intricate patterns of molecules and atoms with high-powered x-ray microscopes. the permutations of these five basic tattwas can be related to combined influences of the elements and planets they represent, but are more arbitrary than the correspondences derived from working with the talismans in the first part of this book. what is most important is the relationship between the tones and the colors.the shapes simply are the containers for the combinations of these particular vibrations. they serve to hold the elemental vibration of the planet or zodiacal sign and they act as a focus of concentration so the color can be more vividly visualized in the after-image. the plane

unds and colors, it speaks back to us using this language. when the student has a good grasp of talismanic associations, many interesting techniques can be employed that will greatly enhance his or her qabalistic work. the student will see that, done correctly, exercises with the tattwas helps develop the ability to see auras. consistent work invariably proves this, but it must be remembered that the talismans themselves.no matter what variety.are only doors that when meditated on lead one inside, for this is where all true masters have said that we will find the light of god. the figures on pages 168-187 are tattwas that can be photocopied and colored for personal use, according to the color keys and designs given in figures 14-e and 14-f, on pages 166-167. r o y py g bu i v l w bk color

or, jasmine, olibanum, onycha 2. an artemesia (preferably wormwood, white sandalwood, lign aloes, ylang-ylang oil 3. white poppy, galbanum, gardenia, lotus pluto 1. dragon's blood, mandrake, benzoin, dittany of crete, sulphur 2. tears of olibanum, red storax, lign aloes, myrrh a word of caution as well as encouragement: mandalas are to be meditated on. they don't hang on your wall and make magic. the talismans in this book were primarily devised to help you unlock doors to the source inside of you that is the reservoir of light and truth. use them for this purpose and they will never become invested with the power to possess you. remember, never use the techniques of talisman creation to harm another of god's creatures. you must align yourself with the highest good to be an effective occul

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

dix g the middle pillar exercise 185 appendix h sign and color correspondences 187 appendix i 189 viii ix preface if you believe the legends, enochian magic was originally delivered to man by enoch, the mysterious prophet of genesis. the enochian calls are reputed to be in the language of the angels, of which hebrew is said to be but a faint echo. the enochian tablets, according to the story, are the talismans from which all other magical sigils are descended. small wonder enochian magic is reputed to be the most powerful (and dangerous) blanch of the occult! enochian magic originated, of course, with a series of crystalgazing experiments that dr. john dee conducted in the late sixteenth century. the foremost scholar of his era, dee turned away from mundane knowledge to seek what he called

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