Michael Wynn's Occult Reference Library
THE WITCH,THE WITCHES

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

lrcs, mayday-fires, midsummer-fires, with their numerous ceremonies, carry us back to heathen sacrifices; especially such customs as rubbmg the sacred flame, running through the glowing embers, throv/ing flowers into the fire, baking and distributing large loaves or cakes, and the circular dance. dances passed into plays and dramatic representations (see ch. xiii, drawing the ship, ch. xxiii, and the witch-dances, ch. xxxiv. afzelius 1, 3 describes a sacrificial play still performed in parts of gothland, acted by young fellows in disguise, who blacken and rouge their faces (see ch. xvii, sub fine. one, wrajdt in fur, sits in a chair as the victim, holding in his mouth a bunch of straw-stalks cut fine, which reach as far as his ears and have the appearance of sowbristles: by this is meant t

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

h century and are being revived by pagans as community celebrations, especially in the usa. the secret family covens would pass the traditions down through the matriarchal line, usually by word of mouth. those who could write, recorded their spells and rituals in 'books of shadows- so-called partly because of the secrecy required to write and protect them. these were usually buried or burned with the witch on her death, or on rare occasions were handed on to the eldest daughter. witchcraft in modern times by the late twentieth century in the usa, witchcraft had been recognised as a valid religion by the american supreme court and accepted by the american army, but other countries, including the uk, are not so tolerant. what is more, in many lands, especially among smaller communities, misu

ractitioners who do work alone, some coming together occasionally in small, informal groups. solitary witches can use ceremonial magick very successfully, but many do follow the less formal folk magick, linked to the land and the seasons, that was practised by our ancestors in their homes. for this reason, some call themselves hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be in the tradition of the village wise women who knew about herbs and about the cycles of nature and used the implements of their kitchens rather than ceremonial tools. she may also be gifted in divination, in spell-casting and in astral projection. usually a woman, but occasionally

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ck in the pestilent purlieus of walham green, and the frowsty atmosphere of the frowsy "medium" and the squalid s ance "look! but do not speak to them" as virgil warned dante. so let us look. no! let us first congratulate ourselves that this subject of necromancy is so admirably documented. as to the real art, we have not only eliphas l vi, but the sublimely simple account in the old testament of the witch of endor, her conjuring up of the apparition of samuel to king saul. a third classic must not be neglected: i have heard or read the story elsewhere- for the moment i cannot place it. but it is so brilliantly told in i write as i please by walter duranty that nothing could be happier than to quote him verbatim. magic without tears get any book for free on: www.abika.com 168 "it was the s

ALEISTER CROWLEY THE BANNED LECTURE

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

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

deed its father's son, he will not fear to show lack of filial reverence, or presumption, if he forget its family in the fervour of founding one of his own, of begetting boys not better or braver indeed than his brothers, girls not softer or sweeter indeed than his sisters, but wholly his own, with his own defects and desires evoked by enchantment of ecstasy when he dies to himself in the womb of the witch who lusts for his life, and buys it with the coin that bears his image and superscription. such is the secret of the soul of the artist. he knows that he is a god, of the sons of god; he has no fear or shame in showing himself of the seed of his father. he is proud of that father's most precious privilege, and he honours him no less than himself by using it. he accepts his family as of h

ALEISTER CROWLEY EQ I 1

plucked the hazel rod from the rude and goatish god, even as the curved moon's waning ray stolen from the king of day. he had learnt the elvish sign; given the token of the nine: once to rave, and once to revel, once to bow before the devil, once to swing the thurible, once to kiss the goat of hell, once to dance the aspen spring, once to croak, and once to sing, once to oil the savoury thighs of the witch with sea-green eyes with the unguents magical. oh the honey and the gall of that black enchanter's lips as he croons to the eclipse mingling that most puissant spell of the giant gods of hell with the four ingredients of the evil elements; 38 ambergris from golden spar, musk of ox from mongol jar, civet from a box of jade, mixed with fat of many a maid slain by the inchauntments cold of

ALEISTER CROWLEY EQUINOX EQ I 6

thing ill sung, jocelyn, and too sadly, forsooth! here the hermits are foul and malicious. i would clear the land of them. sir james. spies, every one. and enchanters to boot. sir eustache. the maids are worse, to my mind. think of the gallant florimond, as tall a knight of his hands as ever swung sword or couched lance. sir raymond. netted like a fish! sir james. and now lives in the desert with the witch, a wild man, and banned. sir raymond. little better than a robber. and the word goes that he hath apostatized from our holy faith [all "cross themselves" jocelyn["sings] heigho! heigho! the crescent and cross! if the one is a bargain, the other's a loss. 71 who would be found on the ground of mahound a recreant knight, and a renegade boaster? better we each leave our bones here to bleach

clearing away these folk. all take their seats, chatting. the bishop is enthroned, in full canonicals. he is supported by three acolytes, bearing bell, book and candle" laylah "brought in and bound to stake. the bishop rises at a signal from the king, and begins a long declamation in latin. the general confusion gradually subsides" urchin. uncle isaac, take me on thy stout shoulder. i want to see the witch burnt. isaac. all in good time. the holy bishop is still cursing, i think. bishop["concluding, raises his voice to drown the general conversation. in saecula saeculorum. amen! all. amen! k. of j["enthroned near the bishop. let the sentence be executed["the executioner brings forward his torch, which he lights at the" bishop's "candle" bishop["blessing. absolvo te["the executioner thrusts

ALEX SANDERS THE KING OF THE WITCHES

e breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and sent to work their will. small image made of clay or plasticine to represent a person on whom a restraint is t

ring a witch's height at the time of his initiation. sometimes held as a 'hostage' by the coven leader. originally a five-sided figure but now any circular piece of metal inscribed with witch symbols. major meeting of whole coven or several covens. cards used in predicting the future. primitive form. of religion practised by negroes of haiti and elsewherein the west indies and america. originally the witch who bound the initiate, but used only by non-witches to describe a male-witch. ancient word for witchcraft. initi t:d male or femalemember ofwitchcraft group. magician, not necessarily a witch. 3lntrobuction since the dawn of history man has believed in miracles. the first tribesmen to discover the healing power of herbs, or to recognize clouds as the forerunners ofrain, were elected mag

sually in the form ofa domestic animal, to run errands for them and bewitch their enemies. at a time when most people believed that the earth was flat, it was not difficult to imagine such evil properties in any obedient animal, especially if its owner were unsociable; and lived alone (spiteful women are not confmed to the twentieth century; they abounded in medieval europe) 3 as 0e activi ies of the witch-hunters increased, henry viii himself decid d to rofit by it. in 1542 a law was passed not only condemning witches to death but confiscating their lands and money. all over the country men and women were dragged from their homes on the flimsiest evidence. in kent a mother an? daughter were condemned to death for 'feeding and employmg an evil spirit in the likeness of a black dog. alt oug

a whole day per quarter in the pillory of the nearest market square. the persecutorsand witch-prickers had done their work well. the books of magic, or 'grimoires' as they were called, were seized upon by collectors-many of the witches' closest secrets were discovered in the key of solomon, a copy of which is preserved in the british museum. clutching the remnants of their faith, the survivors of the witch-hunts went underground. but not for long. eliphas levi was born in france in 1810. roman catholic priest and magician, levi was not ashamed to announce that he was a witch and could conjure up spirits. later he revealed his methods to an english occult group led by bulwer lytton, the novelist. soon half a dozen similar societies had sprung up. the members dabbled in magic and witchcraft

nd the only common denominator amongst them is the joy they fmd in their god. reared first as a nonconformist and then as an anglican, i was taught early to fear god. later in life, when i was exposed to high-powered evangelism, i found that he could be a jolly good fellow when pleased and a thunderer when thwarted. but none of this prepared me for the utter naturalness ofthe relationship between the witch and his god; it is one of love and understanding. without artifice or hypocrisy, the witches i met were truly pious. when i consider their ways of worship, in particular the nude rites that appear to be so ludicrously out of place in religion, i find i must rethink my attitude towards more familiar religions. to an agnostic, is the cailing down of the moon any more absurd than the act of

l work and had no difficulty maintaining his place at the top of the class. after school, when he had finished peeling potatoes and running errands for his mother, he would ask to go to gran's for his lessons in welsh. hannah was sadly out of practice herself and was glad that her son was so keen to speak a second language. alex did in fact have welsh lessons-but only for half an hour. after that the witch regalia was brought out and the boy was taught the meaning of each item; the runic symbols dating back thousands of years when prophets cast sticks into the air and, from the pattern they made in landing, foretold the future; the inscriptions on the witches' dagger-the kneeling man, the kneeling woman, the bare breasts touching, the arrow speeding through the wheel of life down into the

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ck sword or athame in ground, make a loop in cord, and slip over; then, using cord, mark out a circle, and later mark it with point of sword or athame. always renew the circle with sword or athame when about to use, but have it marked so that you always retrace it in same place. remember the circle is a protection, a guard against evil influences, and to prevent power created from dispersing; but the witch, not being evil, may enter and leave freely. but in art magic, it is a barrier against forces raised, and when once in the magus may not leave without great danger. if any great danger is manifested it would be advisable to take refuge in the circle; but ordinarily sword or athame in hand is perfect protection against anything. those who make these tools must be purified, clean and prope

ALICE BAILEY THE LABOURS OF HERCULES

sign of magic magic does not mean doing curious things: true magic is the expression of the soul through the medium of the form. black magic is the use of form in order to gain what we want for the form. black magic is unadulterated selfishness. white magic is use of the soul for purposes of human uplift, utilizing the personality. why is scorpio the sign of magic? an ancient book says "virgo is the witch, she prepares the ingredients which are weighed in the balances in libra, and in scorpio the magical work is carried forward. in terms of the aspirant this means that in virgo i discovered the christ in myself, that down the ages my form nature has nurtured a christ; in libra. i fluctuate between the pairs of opposites, form and the christ [153] nature, until i achieve balance and the ch

ARADIA GOSPEL OF THE WITCHES

in doing which on a scientific basis all conflict ceas-es.these remarks are appropriate to my text and subject, because it is in studying the epochs whenwoman has made herself prominent and influential that we learn what the capacities of the femalesex truly are. among these, that of witchcraft as it truly was not as it is generally quite misunder-stood is as deeply interesting as any other. for the witch laying aside all question as to magicor its non-existence was once a real factor or great power in rebellious social life, and to this veryday as most novels bear witness it is recognised that there is something uncanny, mysterious,and incomprehensible in woman, which neither she herself nor man can explain.for every woman is at heart a witch.we have banished the broom and the cat and th

ower must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the threatening diana, in case she will not grant a prayer. this recurs continually in the witch-exor-cisms or spells. the magus, or witch, worships the spirit, but claims to have the right, drawn from ahigher power, to compeleven the queen of earth, heaven, and hell to grant the request. give mewhat i ask, and thou shalt have honour and offerings; refuse, and i will vex thee by insult. socanidia and her kind boasted that they could compelthe gods to appear. this is all classic. no

reatening the trinity, or christ or even the angels orsaints. in fact, they cannot even compelthe devil or his imps to obey they work entirely by hisgood-will as slaves. but in the old italian lore the sorcerer or witch is all or nothing, and aims at limit-less will or power.of the ancient belief in the virtues of a perforated stone i need not speak. but it is to be remarkedthat in the invocation the witch goes forth in the earliest morning to seekfor verbena or verbain. theancient persian magi, or rather their daughters, worshipped the sun as it rose by waving freshlyplucked verbena, 32 which was one of the seven most powerful plants in magic. these persianpriestesses were naked while they thus worshipped, nudity being a symbol of truth and sincerity.the extinguishing the lights, nakednes

he has been able to wrench and wring, as it were, out of infinitenature or the primal source by penance and study. i mention this because a reviewer hasreproached me with exaggerating the degree to which diabolism introduced by the church since1500 is deficient in italy. but in fact, among the higher class of witches, or in their traditions, it ishardly to be found at all. in christian diabolism the witch never dares to threaten satan or god, orany of the trinity or angels, for the whole system is based on the conception of a church and ofobedience.the herb concordia probably takes its name from that of the goddess concordia, who was repre-sented as holding a branch. it plays a great part in witchcraft, after verbena and rue. page 60 incantation.i boil the cluster of concordiat o keep in

ueen of the emancipatedwitches and of night, or the nocturnal venus-astarte herself, so far would the love for sleepingendymion be understood as sensual, yet sacred and allegorical. and it is entirely in this sense thatthe witches in italy, who, may claim with some right to be its true inheritors, have preserved andunderstood the myth. page 39 n r r r r r but t ana, who was far more powerful than the witch, though not able to break the spell by which hewas compelled to sleep, took from him all pain (he knew her in dreams, and embracing him, shesang this counter-charm.the song of diana.endamone, endamone, endamone!per lamore chi mi porti e che io pure,ti porto tre croci su questo letto!vengo a fare, e tre marroni dindia,nel tuo letto vengo a posare,e questa finestra aperta che la luna,su il

na t oscana. in more than one italianand french work i have found some account or tale how a witch charmed a girl to sleep for a lover,but this is the only explanation of the whole ceremony known to me.tana.t ana is a beautiful goddess, and she loved a marvelously handsome youth named endamone; buther love was crossed by a witch who was her rival, although endamone did not care for the latter.but the witch resolved to win him, whether he would or not, and with this intent she induced the ser-vant of endamone to let her pass the night in the latters room. and when there, she assumed theappearance of t ana, whom he loved, so that he was delighted to behold her, as he thought, andwelcomed her with passionate embraces. yet this gave him into her power, for it enabled her to per-form a certain

BLACK WITCHCRAFT

omet (by soror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih, nox umbra, the paitisha, azothoz, vox sabbatum and much more. the infamous book of the witch moon also has presented a foundation for the darker aspects of sorcery and vampirism, which aleister crowley alludes to in de arte magica. the reader who holds interest in the provenance of the witches sabbat in consideration of the luciferic gnosis referred to in this article may have recourse material to seek in the aforementioned titles as well as works by kenneth grant who continued

ic being. within ancient persian practice, the ahriman (satan) created daemon akoman (meaning evil mind) is the luciferian mind which seeks liberation and independence from the mass or herd mentality, to become something other by the forbidden or evil path of magick or witchcraft. certain tools within the craft sinister are often considered haunted objects, empowered by ongoing ritual practice by the witch or sorcerer which gives the fetish a seeming life independent from their own, however always usually in accordance to their will. ritual instruments such as the tibetan kangling, a trumpet made from the thigh bone of a hanged man, a ritual knife known as an athame, according to idries shah as adhdhame being bloodletter, used in sabbat ritual practice to 4 focus the will or cast the mind

was known as biqa. i seek to mark an emphasis on the eclectic conceptual ideas of skir-hand witchcraft within the circle, that all may arise from their imaginations the arcana of the luciferic spirit, be it of darkness or light. as the realization of initiatory experience is known by the individual, there is no longer a sense of emptiness regarding the ownership and commitment within the heart of the witch; it is known and believed according to the predilection of the adept. the ritual workings found in the luciferian witchcraft grimoire and other collections by myself present actual workings to manifest both infernal and luciferian spirits and atavistic shades, that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goet

n of the holy guardian angel, azal ucel, as well as the invocation of the adversary prepare the mental outlook of the magician, that rather than adopting a christian dogma, the daemonic spirit is illumined within through determined and willed practice. this may also make considerations for the commitment needed for this path and circle of luciferian witchcraft, that even within workings of light, the witch is becoming in the blackened flame of azazel (in a sigillic and mantraspoken form, azal ucel. this is obviously a serious point of introspection needed by the individual before pursuing, a level of skill which is almost sensed rather than learned. here can be understood as the calling of witch blood of our father the devil, by cain and tubal cain, witch initiator of the blackened forge a

f the great work itself. the sabbat as being a dual participation of both dreaming and ceremonial/solitary ritual is represented as the fleshing of desire and belief, wherein the arcana of cain is revealed to the intiate, where there is no further difference between the great whore lilith-az and samael as the adversary, all are one through the expanding and deification of the magician. in summary the witch becomes a vessel and expression of ahriman and his bride, thus the circle of lucifer is complete and the casting has brought forth cain, thus the initiate is the first of witch blood and the skir-hand gnosis of shadow and light. the very foundations of the luciferian witchcraft gnosis is found in the circle, they very place of summoning which has the scribed names of infernal deific forc

actice; that dedication requires more than curiosity and the results and benefits are known to those who are willing to 11 instinctually dedicate themselves. the current of luciferian sorcery is a powerful and multicultural gnosis; it speaks to those who may hear it and uplifts those who dare practice it. further reading: luciferian witchcraft: a grimoire of the serpent by michael w. ford book of the witch moon by michael w. ford liber hvhi: a grimoire of the qlippoth and infernal sorcery by michael w. ford liber satangelica by nathaniel j. harris (privately circulated) witcha: a book of cunning by nathaniel j. harris (mandrake of oxford 2004) ecstasies: deciphering the witches sabbath by carlo ginzburg the sufis by idries shah secret societies by idries shah the book of shadows by gerald

BLUE EQUINOX

anity, he ought to reply by quoting from montesquieu's "lettres persanes "by opening so freely their lunatic asylums to their supposed madmen, men only seek to assure each other that they are not themselves mad[[footnote(s* revue des deux mondes, 1865, pp. 157 and 158. end of vol. it 197 special supplement the way. 3 may morn the artist represents the dawn of the day following the witches. rout. the witch is hanged, and the satyr joyfully looks out from behind the tree; in the background all is spring, and the nymph dances joyfully to the piping of the shepherd. the picture is symbolical of the new aeon. from the blasted stump of dogma, the poison oak of .original sin. is hanged the hag with dyed and bloody hair, christianity, the glyph thus commemorating .sa vie horizontale et sa mort ve

ossible that he discovered that he could not get a reviews 279 drink, except water, and decided to emigrate. if that is insane, i am insane. i hope that mr. cabell is insane too, and that i shall meet him in the solomon islands. robinson c. crowley. the tales of chekhov. the lady with the dog and other stories. the darling and other stories. the wife and other stories. the duel and other stories. the witch and other stories. translated by constance garnett. the macmillan co. i was sitting at dinner in the brevoort with some fascinating friends when, thinking no harm, i mentioned chekhov. a chic adolescent at the next table introduced himself. he could not really let such an occasion pass. it was so rare to hear any one speak of chekhov. it was he who had introduced chekhov to the notice of

f course true of every work of art, and that is why critics are such a hang-dog race of marmots. but speaking as a marmot, which is, after all, the right of marmots, article i in the magna charta of marmots, i may say that chekhov was very much better when he was not thinking of kopecks. he has turned out a dreadful lot of bad work under the lash of the publisher. but at his best, in stories like the witch, he is unsurpassed. one feels a positive anguish that one has not met that witch 1 even a gladys belasco or a lea de l.ame morte.or del amor?.can hardly console one for her loss. les amours nes de l.imagination.either one must smoke opium or hashish, or live in russia, or allow oneself to be fooled by a russian woman, or read chekhov. this is an admirable edition of chekhov, but how is i

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ck. but the church claimed not only that they were working against the crops, but that they actually flew through the air on their poles. surely the work of the devil! in 1484 pope innocent viii produced his bull against witches. two years later two infamous german monks, heinrich institoris kramer and jakob sprenger, produced their incredible concoction of anti-witchery, the malleus maleficarum (the witch hammer. in this book definite instructions were given for the prosecution of witches. however, when the book was submitted to the theological faculty of the university of cologne the appointed censor at that time the majority of the professors refused to have anything to do with it. kramer and sprenger, nothing daunted, forged the approbation of the whole faculty; a forgery that was not

eld christianity had a heyday. printing had been invented and developed during the persecutions, therefore anything published on the subject of witchcraft was written from the church's point of view. later books had only these early works to which to refer so, not unnaturally, they were heavily biased against the old religion. in fact it was not until 1921, when dr. margaret alice murray produced the witch cult in western europe, that anyone looked at witchcraft with anything like an unbiased light. from studying the records of the trials of the middle ages, murray (an eminent anthropologist and then professor of egyptology at london university) picked up the clues that seemed to her to indicate that there was a definite, organized, pre-christian religion behind all the "hogwash" of the ch

sister, as was a tree. wo/man tended the fields and in return received food for the table. sure, s/he killed animals for food. but then many animals kill other animals in order to eat. in other words, woman and man were a part of the natural order of things, not separate from it. not "above" it. modern wo/man has lost much, if not all, of that closeness. civilization has cut them off. but not so the witch! even today, in this mechanized, super-sophisticated world that this branch of nature (woman and man) has created, the wicca retain their ties with mother nature. in books such as brett bolton's the secret power of plants we are told of the "incredible "extraordinary" healthy reaction of plants to kindness; of how they feel and react to both good and evil; how they express love, fear, ha

large rock or a tree stump is ideal. if you are indoors, then you can utilize a small coffee-table, a wooden box or even some boards resting on bricks. it is better to have an altar that does not contain any steel, so a ready-made table is not really the best (unless glued or pegged together. if there has to be metal in the table, brass is acceptable. why is this? it has to do with conductivity. the witch's knife and sword (and wand, if used) are the only tools that are used for storing and directing energies. they, then, can be of a conductive metal iron or steel. all other items should be non-conductive silver, gold, brass, stone, wood since they are not used in that fashion. but why not have a little aestheticism with your altar? lesson two: beliefs/ 21 22/ buckland's complete book of

your magickal monogram. some truly beautiful athames have been made and adapted. i have seen, for example, an eighteenth century short bayonet adapted to become a magnificent athame. i have also seen handles made from deer hooves. start work on yours now. in some traditions of the craft (e.g. gardnerian) the knife may only be used in the circle, for ritual use. in other traditions (e.g. scottish) the witch is encouraged to use the tool as often as possible, the feeling being that the more it is used, the more mana (or "power) it will acquire. sword the sword is not essential; the knife can always substitute for it. but while every individual witch has an athame, many covens like to have a coven sword one for the whole group. the sword is usually used for marking the circle at the start of

nches long, cut from a virgin hazel tree (one that has never borne fruit, in the hour of mercury on the day of mercury (wednesday, etc, etc, etc" others simply go out and buy a length of wood dowel from their local hardware store and paint it gold! the fact that both wands can work equally well should show that the real magick comes not from the tool but from within the magician or, in this case, the witch. the wand, then, is merely an extension of the operator. as such, make your wand whichever way feels right for you. if you feel you need to inscribe it with mystical signs and symbols, do so. don't worry about what others may say of what you do. as i said in the introduction, there is no one-and-only-one-right-way. if it works for you, then it is right. as a suggestion (only) for a wand

CALLING TO THE FIRST OF WITCH BLOOD

he boat of the sun-god, and below is the "image of af" that is to say, the body of the night sun-god, which has been cast away. end of vol. i. footnotes 256:1 see lanzone, domicile, pl.knthe calling to the first of witch blood an invocation of cain by michael w. ford a short dedication to the luciferian sabbat and those seeking their own light within the gnosis of the adversary. the initiation of the witch into the circle of cain, the living son of satan and lilith, the great harlot and demoness, the adversarial deific force of dark instinctual desire and willed continual existence. with the pen inked in the blood of abel do i scribe of when the blade fell i knew pain and a blinding heat of falling deep into my own created hell, of knowing a heaven of isolation and self-reliance then this

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

h century and are being revived by pagans as community celebrations, especially in the usa. the secret family covens would pass the traditions down through the matriarchal line, usually by word of mouth. those who could write, recorded their spells and rituals in 'books of shadows- so-called partly because of the secrecy required to write and protect them. these were usually buried or burned with the witch on her death, or on rare occasions were handed on to the eldest daughter [insert pic p018- witchcraft in modern times seite 8 wicca01.txt by the late twentieth century in the usa, witchcraft had been recognised as a valid religion by the american supreme court and accepted by the american army, but other countries, including the uk, are not so tolerant. what is more, in many lands, espec

ractitioners who do work alone, some coming together occasionally in small, informal groups. solitary witches can use ceremonial magick very successfully, but many do follow the less formal folk magick, linked to the land and the seasons, that was practised by our ancestors in their homes. for this reason, some call themselves hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be in the tradition of the village wise women who knew about herbs and about the cycles of nature and used the implements of their kitchens rather than ceremonial tools. she may also be gifted in divination, in spell-casting and in astral projection. usually a woman, but occasionally

CHAOS MAGICK AND LUCIFERISM

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

ght to manipulate this power, which the morning star has done successfully. the watchers and the nephilim understood this fact clearly and so did their will in the same fashion. the sabbatic bloodline of those descended from fallen angels is present clearly in this age, equaled with those who were spiritual heirs as well. the craft taught by the fallen angels is further outlined in my the book of the witch moon, which further introduces what can be considered disciplined chaos sorcery. the methods of chaos magick are based within the theories of the universe being subject to those who may open and use the mind on numerous levels. the effects of the earth are reactions to theories and ideas enfleshed. magick is nothing but a science of the mind. it is our psychic connection between the univ

oughly the four horsemen of sex, being that these are four elements of building, focusing and releasing this powerful force of promethean fire-the mind and will united by dissolution of opposites. kia itself seeks the necessary manifestation by the act of love, considering it seems to incarnate or flow backwards. this can be viewed as an initiation resembling what has been described in my book of the witch moon as the osculum infame, or kiss of shame. the devil itself, resembling the o can achieve autoerotic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ecific conditions in one's life, conjure and christianity offered contrasting possibilities. although sharing images and symbolism with christianity, conjure could both support and challenge traditional religious ideas. some african american specialists, for example, claimed membership in churches that tolerated their practice of acts of supernatural harming, if they were turned to positive ends "the witch-doctor c is the antidote to evil" asserted one late-nineteenth-century writer "he may keep his standing in the church, and be highly respected, if he uses his knowledge only for good" in south carolina, kin of the earlytwentieth- century black conjurer jim jordan proudly affirmed their church affiliations, which reached several generations back into slavery. jordan's biographer stated "t

ifested in folklore, and the products of these beliefs were transmitted in oral traditions. many of these african american oral traditions merged with anglo-american visions of spirits, ghosts, and other supernatural beings.[56] european and african-derived witchcraft traditions evolved as a dual presence, confirming their significance to angloand african american folk beliefs. but conceptions of the witch differed dramatically for both peoples. in the western christian tradition of which anglo- americans were inheritors, witches were seen as disciples of the devil, and theologians viewed witchcraft practice as a form of heresy. in contrast, black american ideas of witchcraft sprang from traditional african beliefs in the mixed potential of good and evil "negroes c seemed not to ascribe an

s have proposed that the witchcraft beliefs of traditional peoples provide an arena for the enactment of grievances, an idea that would appear to be supported in black american conjure practices. the anthropologist clyde kluckhohn, researching native north american witchcraft beliefs in the early twentieth century, found that witchcraft functioned as a medium of social control in indian cultures. the witch, he concluded, was an antisocial character who embodied danger, promoted evil, and encouraged unnatural acts.an inversion of normative behavior in the navajo world. kluckhohn also believed that witchcraft beliefs permitted "socially legitimate hostilities" to emerge within navajo indian society "the witch" he stated "is the person whom the ideal patterns of the culture say it is not only

eal patterns of the culture say it is not only proper but necessary to hate" in other words, witchcraft provided an outlet for the aggressive scapegoating of persons who were hated and feared.[59] as with the navajo, indigenous african cultures tended to articulate conflict in witchcraft accusations. some of these conflicts were channeled along the lines of economic competition or sexual rivalry "the witch c stands for the subversive norms, the impulse to disorder" notes the africanist basil davidson "for the antimoral which supposes the moral" whereas spiritual power ultimately derived from life-giving forces, witches and witchcraft were also perceived to be spiritually destructive, the "eaters" of life and spirit. intrinsically harmful, the african witch represents "all that is anti-huma

means by which southern witches c attain their ends are many" he explained "they vary all the way from incantations c to cheap econjer f or etricks, f the rationale of which is difficult to determine" in the late 1800s the folklorist mary owen claimed that the voodoo practitioners she met in missouri's border regions "invariably [spoke] of themselves as witches, men or women, or as conjurers"[61] the witch and the conjurer possessed similar attributes. each was believed to have the ability to harm others with lethally potent substances, or with the malevolent exercise of spiritual power "witches an f root men" stated one informant "hab duh same magic powuh" like many conjurers, a witch was an anomalous being with supernatural abilities, such as the capacity to undergo physical metamorphosi

possessed similar attributes. each was believed to have the ability to harm others with lethally potent substances, or with the malevolent exercise of spiritual power "witches an f root men" stated one informant "hab duh same magic powuh" like many conjurers, a witch was an anomalous being with supernatural abilities, such as the capacity to undergo physical metamorphosis or to become invisible. the witch or conjurer was described as a solitary being who consorted with animal familiars or congregated with like practitioners in secret associations. but the similarities between witch and conjurer went only so far. unlike the conjurer, who chose to attack his victims, the witch had involuntary power. a conjurer often manipulated supernatural forces using charms, roots, or other handmade blac

CHRONOLOGIA RORISPERGIUS

er yetzirah" in "jewish quarterly review" 1912-13 1916 papus (i.e. g.a.v. encausse, french occultist and author dies 1918 samuel liddell macgregor mathers dies 1923 "the book of formation (sepher yetzirah" by rabbi akiba ben joseph, translated from the hebrew with annotations by stenring, knut, helsingborg, sweden through london, rider& sons. 1925 william w. wescott dies rudolph steiner dies 1921 the witch cult in western europe by m. murray. 1923 italian edition of "sefer yezriah" published by s, savini 1927: wirth publishes "the tarot of the magicians. 1928 karl preisendanz publishes vol 1 papyri graecae magicae. manly r. hall published a compilation of the "sefer yetsirah" in his "secrect teachings of all ages. 1932 "jezirah" by g. scholem in encyclopedia judaica (berlin, vol. 9, col. 1

COSIMANO CHARLES ELEMENTARY PSIONICS

e not only the normal telepathic contact but are able to narrow the range of information from that contact to concentrate on one thing, instead of running around all over the ether like a psychic phone line operator. but none of this explains the why of it all. the answer lies in the combination of the link and the rate. remember, in the view of traditional folk magick, the link is the person. if the witch doctor sticks pins into the doll with the person's link as a part of it he is sticking the pins into the person himself. now this does not work for most people, particularly in our culture because a lot more is involved than just sticking pins into a doll. there has to be some mental stuff going on to make the link work. the radionic box eliminates that mental work, at least in the tradi

DANCE OF THE WITCHES

which in turn allow for the spiritual forces invoked in acts of witchery to be experienced in such a manner that their potential for transformation is increased. their impact is on a more immediate level, one that can be experienced, in some manner, by the consciousness of the practitioner. when craft is done with heart and faith, and with skill, it is effective regardless of the state of mind of the witch; however, the pleasure and depth of the experience is increased a thousandfold when the spiritual motions of the art are made apparent. some acts of craft require the trance to be effective in any meaningful way: divination, for instance, requires a shift into a state wherein subtle realities and messages are not only apparent, but able to be communicated. i have written at length about

as you feel the need. you will discover that these two bits of advice greatly increase any rite's power and affect: the rewarding feeling of any rite is increased when the rite participants are resting in the secure awareness of the interconnectivity of all things, and celebrating every word and motion of a holy rite with the ultimate pure, focused awareness and deliberate steadiness* the key to the witch's dance is right there. not only do you have to have faith that your position in fate echoes your actions, intentions, and words into every other portion of fate, you must also take this steady. every single movement and motion in the witch's dance is to be done with full awareness. that means that from the start, you empty your mind of any desire to enter into a trance state, and you do

DEMONIC BIBLE

the crusades against the muslims but upon seeing how much more advanced the muslims were to themselves, converted to the religion of those they had fought. during the 12th and 13th centuries, the various gnostic heresies were suppressed and many of their followers executed. the trial of the knights templar and the suppression of the various gnostic heresies were only a foreshadowing, however, of the witch-hunts and inquisitions which spanned the 14th to 17th centuries as the church condemned anyone suspected of paganism or witchcraft to death by burning. as the people labored under the oppression of the church, some began to see satan as a preferable master to jesus of nazareth. the church condemned every natural inclination as sinful and wicked. the only way to salvation, the people were

DIABOLUS

alistic sigillic formula of the adversary. here set is the lord of sorcery, by his nature of opposition does the self grow stronger through the rebellion of stasis and the fall into darkness the face becomes a skull through self-love. modern sorcery and magick is very much driven by the gnosis of set, while hidden, one who has the eyes to recognize it obtains the luciferian and sethian potential. the witch cult in the 60 s was a growing scene of exploring hermetic occultists who have not yet thrown the drape of dullness which wicca later became. charles pace wrote to anton lavey in 1974 about gardner and wicca, mentioning that wiccan is a saxon word which means enlightened ones and not wise ones, referring to those who were enlightened from paganism to christianity. pace suggested that he

of jesus- ye are of your father the devil, and the lusts of your father ye will do. he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. when he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it- gospel of john that the children of humanity are indeed the seed of samael and lilith, the devil are those descendents of cain the witch father, that those who affirm the devil are thereby of this spirit of strength and wisdom. the spirit of flame, called samael and many other names, who is a dragon and beast in spirit, came in the form of man to test him. one account of the testing came in the form of a man to question the sheep of jesus- that a pharisee named arimanius approached him and said to him "where is your maste

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

present. this has been the practice of many magickal orders, including the hermetic order of the golden dawn [g.d (q.v; the argentium astrum [a.a (q.v; the ordo templi orientis [o.t.o (q.v; the order of the aurum solis [o.s.v (q.v; and the order of the astral star [o.a.s (q.v. mudra: a tantrik positioning on the hands with mystical import. murry, margaret: anthropologist whose controversial book, the witch cult in western europe, in 1921 sparked a revival of interest in witchcraft. she followed this work with a book entitled, the god of the witches. mutable: from the latin "mutare" meaning "to change" 1) movable, not firm. 2) in astrology, a term used to identify one of the three qualities (also referred to as a triplicity) indicating that a sign of the zodiac (q.v) has the trait of making

DION FORTUNE PSYCHIC SELF DEFENSE

mplation of it and one cannot talk about. i am of the opinion that psychic attacks are far commoner than is generally realised, even by occultists themselves. certainly the general public has no conception at all of the sort of things that are done by people who have a knowledge of the powers of the human mind and set to work to exploit them. i am convinced that this factor played a large part in the witch-cult, and was the real cause of the universal horror and detestation of the witch. these powers have always been known to students of occultism, but nowadays they are known and used by people who would be exceedingly surprised to find who are their fellow-practitioners. mrs. eddy, the founder of christian science, stumbled on to these methods empirically without ever acquiring any ration

ration from the pages of history, however well authenticated. if such a transaction had taken place during the middle ages, the parish priest would have organised a witch-hunt. in the light of my own experiences i am not at all surprised that people who had acquired a reputation for the practice of witchcraft were lynched, the methods are so terrible and so intangible. we may think the records of the witch-trials are ridiculous, with their tales of wax images melting in front of slow fires, or the crucifying of christened toads, or the reciting of little jingles, such as "horse, hattock, to ride, to ride" but if we understand the use of mind-power we soon realise that these things were simply aids to concentration. there is no essential difference between sticking pins into a 7 of 103 wax

to find save in terms of the occult hypotheses. it may be possible to explain away each individual case mentioned in these pages by alleging hallucination, fraud, hysteria, or plain lying, but it is not possible to explain the sum-total of them in this way. there cannot be so much smoke without some fire. it is not possible that 8 of 103 the prestige of the magician in antiquity and the dread of the witch in the middle ages could have arisen without some basis in experience. the vapourings of the wise woman would be no more heeded than those of the village idiot if no painful consequences had ever been found to follow upon them. fear was the motive of these persecutions, and fear founded upon bitter experience; for it was not officialdom which incited the witch-burnings, but whole country

basis in experience. the vapourings of the wise woman would be no more heeded than those of the village idiot if no painful consequences had ever been found to follow upon them. fear was the motive of these persecutions, and fear founded upon bitter experience; for it was not officialdom which incited the witch-burnings, but whole country-sides that rose up for a lynching. the universal horror of the witch must have some cause behind it. the labyrinthine windings of the left-hand path are as extensive as they are devious; but while exposing them in something, at any rate, of their horror, i still maintain that the right-hand path of initiation and occult knowledge is a way to the loftiest mystical experiences and a means of lifting the burden of human suffering. not every student of this k

y is impossible, but the following occult hypothesis may explain much. if this hypothesis be not accepted, readers may find an interesting exercise for their ingenuity in constructing another that shall explain more satisfactorily the circumstances of the case. miss x. retained subconsciously the knowledge and powers that had been hers during the previous life when she was 17 of 103 implicated in the witch-cult. she also retained her passion for mr. c, a passion which was obviously unrequited, she employed her power of projection of the astral body to visit mr. c. at night, during sleep. in the absence of details it is impossible to decide definitely whether the "fit" of mr. c. was a struggle or an embrace. it might be either, or it might be both, an initial struggle ending in an embrace

my door, and said she had done so in the hope of affording me 21 of 103 some measure of protection against the astral projection in which she knew she was tempted to indulge. at first sight her case had looked like one, of obsession, and had been so diagnosed by one or two members of the community, but wise handling revealed otherwise. this case reveals another interesting point in that, true to the witch-tradition, she had a horror of sacred symbols. she would not occupy a room where there was a picture of a religious subject. nothing would induce her to wear any piece of jewelry in the form of a cross, and it was impossible for her to enter a church. this case has many points of interest, especially in the fact that what was apparently a case of well-marked insanity was cleared up by oc

DONALDTYSON BLACKMAS

s sort of ultimate depravity are to be read in the marquis de sade's novel justine and in the nineteenth century french writer joris-karl huysmans' novel la bas. there is a general consensus among those who have researched the subject that the black mass is largely a literary fiction, and was never practiced by groups of witches (if groups of witches ever even existed. witches were accused during the witch trials by the inquisition of defiling the instruments and rituals of the church, but these accusations have very little merit. they appear to have been largely the perverted fantasies of the monks and priests who supervised the interrogations. tortured beyond endurance, it is no wonder that the accused women often admitted to these charges merely to bring about a temporary halt to their

on and defilement of christianity is one of the key features of the true black mass, the mass performed in the church of satan falls short of perfection. the concept of the black mass has no meaning outside of christianity. it was a fantasy created by the priests of the inquisition as the worst thing they could possibly accuse supposed witches of doing. after it became a part of the literature of the witch craze in various incomplete forms, and was widely accepted as historical fact, it was on rare occasions recreated from these accounts and performed by groups of 18th and 19th century decadents looking for magical power and cheap sexual thrills. the black mass only ever truly existed in all its dark glory in the form of these staged re-creations. the belief was that the black mass derived

DONALDTYSON FAMILIAR

d in your heart that you are now free from the curse. fold the paper twice, dig a hole in the ground, and bury the paper under the earth where it will lie undisturbed in darkness. your will suffer no more misfortunes. return h nhome resources demons bios fiction tyson the truth about familiars (names of familiar spirits residing in animal hosts) as is true of so many aspects of western occultism, the witch's familiar had its origin in shamanism. every shaman has his own totemic beast, with whom he believed himself to be related by blood. the great spirit of that animal's species, a larger all-white beast that possessed the power of speech, watched over the shaman and protected him from harm, and also taught the shaman occult secrets. in the middle ages, the inquisitors of the catholic chur

rm, and also taught the shaman occult secrets. in the middle ages, the inquisitors of the catholic church believed the pets of accused witches to be possessed by demons. a witch was supposed to feed her familiar spirit with her own blood, which the animal sucked from her body at a special nipple that became known as a witch's mark. this nipple might be anywhere on the body. it was identifiable to the witch-finders of the inquisition because it was completely insensitive to pain. a long needle might be thrust into it without the awareness of the witch, if her eyes were covered or averted during the operation. remember, in rural europe five centuries ago sanitation was poor. any peasant woman might be expected to have numerous unhealed sores, boils, or bites from fleas or other vermin. add t

r, in rural europe five centuries ago sanitation was poor. any peasant woman might be expected to have numerous unhealed sores, boils, or bites from fleas or other vermin. add to these blemishes her natural birth marks, moles and skin cancers, and you can see that it would not be difficult for a diligent nun to locate a so-called witch mark on an accused woman's body, if she searched long enough. the witch did not voluntarily keep a familiar, it was thought, but was compelled to do so by her dark lord, the devil. the familiar was the devil's way of insuring the continuing obedience of witches to his evil purposes. the familiar kept tabs on the witch, and constantly urged her on to ever greater acts of mischief. even so, it was thought that the witch and her familiar were a team, both worki

familiar, it was thought, but was compelled to do so by her dark lord, the devil. the familiar was the devil's way of insuring the continuing obedience of witches to his evil purposes. the familiar kept tabs on the witch, and constantly urged her on to ever greater acts of mischief. even so, it was thought that the witch and her familiar were a team, both working for the devil, bound together by the witch's unholy pact. the spirit who remained in close association with the witch was the familiar, not the cat or dog or other pet that was thought to be the spirit's physical host. when an old woman suspected of witchcraft was seen by her neighbors talking to her pet cat, the common opinion was that she was conversing with her familiar demon, and plotting evil for her neighbors. the years of

f seeming to see things that are not there, and their knowing gaze- anyone who looks into a cat's eyes can almost believe that some unearthly intelligence resides there. cats were also natural pets for rural women because they could feed and care for themselves, and kept down the mouse and rat populations in the house and barn. there is a theory that the great plagues that afflicted europe during the witch-craze were caused by the systematic extermination of cats. bubonic plague was spread to humans from the bites of fleas that rode on the backs of rats. without a stable cat population to control the rats, they spread everywhere and carried the infected fleas with them. i suspect that the growth in the human population of european towns and villages, which overtaxed the already poor sanita

cat population to control the rats, they spread everywhere and carried the infected fleas with them. i suspect that the growth in the human population of european towns and villages, which overtaxed the already poor sanitation and garbage disposal facilities, was a more significant cause of the plague, but the cat theory is seductive because it seems almost to be a kind of divine retribution for the witch madness that resulted in the deaths of so many innocent women. is it really possible for a modern witch or magician to cause a spirit to possess an animal? yes, but it is usually not convenient to do so. familiar spirits are very useful. i have one myself who watches over me, teaches me secret matters, and performs other personal services. however, a spirit that is bound into the body of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

as any individual among the trembling circle of zulus to whom a touch from the whisk they carry is a sentence of instant death. the zulu witchfinders were attended by a circle of girls and women who, like a greek chorus, clapped their hands and repeated a low chant, the measure and rhythm of which changed at times with a stomp and a swing of the arm. ceremonial dress was also an important part of the witch doctor s role, for such things appealed directly to the imagination of the crowd and prepared onlookers to be readily swayed by the necromancer s devices. one of the witchfinders, nozinyanga, was especially encyclopedia of occultism& parapsychology. 5th ed. africa 13 impressive. her fierce face, spotted with gouts of red paint on cheek and brow, was partly overshadowed by a helmetlike pl

d a priest who intervened with the spirits and deities.two capacities in which his influence was necessarily very powerful.he was also a witchfinder, and this office invested him with a truly formidable africa encyclopedia of occultism& parapsychology. 5th ed. 14 authority. when a man of worth died, his death was invariably ascribed to witchcraft, and the aid of the priest was invoked to discover the witch. when a man was sick a long time, his neighbors called ngembi, and if she could not make him well, they called the priest. he came at night, in a white dress, with cock s feathers on his head, carrying a bell and a little glass. he called two or three of the victim s relatives together. he did not speak, but always looked in his glass. then he told them that the sickness was not of mbwir

hat the sickness was not of mbwiri, nor of a ghost, nor of god, but that it came from a witch. they would say to him, what shall we do? he would then go out and say, i have told you. i have no more to say. they then gave him a dollar s worth of cloth, and every night they gathered together in the street and cried, i know that man who bewitched my brother. it is good for you to make him well. then the witch made him well. if the man did not recover they called the bush doctor from the shekani country. at night he went into the street; all the people flocked about him. with a tiger skin in his hand, he walked to and fro, until, singing all the while, he laid the tiger skin at the feet of the witch. at the conclusion of his song the people seized the witch and put him or her in chains, saying

tanism. the 1960s revival built upon earlier, if less intense, waves of interest, most notably those occurring during the 1920s and 30s. these earlier activities were of specialized coterie interest in line with the more structured society of the period, constituting a kind of occult underground of the kind described in books like witchraft: its power in the world today by william seabrook (1940. the witch craze of the colonial period had long ago died out, although magical practices and beliefs could be found throughout the country s rural areas and in the poorer sections of the urban centers. the last of the witchcraft trials was held in the early eighteenth century, when there were a few cases in virginia. the twentieth-century revival of witchcraft and satanism owed more to the freedom

w york: oxford university press, 1982. ebon, martin, ed. the signet handbook of parapsychology. new york: new american library, 1978. ellwood, robert s, jr. religious and spiritual groups in modern america. englewood cliffs, n.j: prentice-hall, 1973. freelands, nat. the occult explosion. new york: g. p. putnam s sons/london: michael joseph, 1972. fritscher, john. popular witchcraft: straight from the witch s mouth. bowling green, ohio: bowling green university popular press, 1972. godwin, john. occult america. garden city, n.y: doubleday, 1972. hansen, chadwick. witchcraft at salem. new york: george braziller, 1969. reprint, new york: new american library, 1970. hohman, johann george. der lange vernorgene freund. reading, pa, 1819. english edition as the long lost friend. harrisburg, pa, 1

of the dead, as is shown in the numerous scriptural instances of apparitions. dreams (see, for example genesis 41) were regarded as apparitions if the predictions made in them were fulfilled, or if the dream-figure revealed anything unknown to the dreamer which afterwards proved to be true. that the hebrews believed in the possibility of the souls of the dead returning is evident from the tale of the witch of endor (i samuel 28. in this connection, french biblical scholar augustin calmet wrote in his classic study, dissertations upon the apparitions of angels, demons& ghosts (1759, whether samuel was raised up or not, whether his soul, or only a shadow, or even nothing at all appeared to the woman, it is still certain that saul and his attendants, with the generality of the hebrews, believ

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

s that whatever has once formed part of an object continues to form part of it. thus, if a magician can obtain a portion of a person s hair, he can work harm upon that person through the invisible bonds that are believed to extend between the individual and the hair in the magician s possession. it was commonly believed that if the animal familiar of a witch is wounded, the wound will manifest on the witch herself (see werewolf. this is called repercussion. it was also widely assumed that if the magician procures the name of a person he can gain dominion over that person. this arose from the idea that the name of an individual is the same as the person himself. the doctrine of the incommunicable name, the hidden name of the god or magician, has many examples in egyptian legend, usually the

he crystal-gazing practices found around the globe. the goddess tozi was the patron of those who used grains of maize or red beans in divination. on such native group, the cuna people indigenous to panama, believed that the avisua, sang songs of magic that have curative powers.whether it was the healing of the sick, change atmospheric conditions, or inspire a person to act in some oppositive way. the witch doctors, or neles, claimed powers of extrasensory perception using them to heal, or see into the past, present or future. the main source of those powers was dreams, as well. from 1968 until 1972, robert van de castle conducted esp tests among cuna children, both boys and girls. the results were inconclusive, with the girls scoring higher than the boys. whether or not any of these childr

n using them to heal, or see into the past, present or future. the main source of those powers was dreams, as well. from 1968 until 1972, robert van de castle conducted esp tests among cuna children, both boys and girls. the results were inconclusive, with the girls scoring higher than the boys. whether or not any of these children were neles, was also not determined. if that is so, the powers of the witch doctors, remain untested. charms and amulets the amulet was regarded in mexico as a personal fetish. the tepitoton, or diminutive household deities of the mexicans, were also fetishistic. it is probable that most of the mexican amulets were modeled on the various ornaments of the gods. thus the traveler s staff, carved in the shape of a serpent like that of quetzalcoatl, was undoubtedly

5. she participated in excavations in egypt (1902.4, malta (1921.24, hertfordshire, england (1925, minorca (1930.31, petra (1937, and tell ajjul, south palestine (1938. during her long career, which included a tenure as president of the folklore society, london (1953.55, she published a number of valuable works on archaeology, but is better remembered for her controversial books on witchcraft. in the witch cult in western europe (1921, murray proposed the idea that witchcraft was a pre-christian religion in its own right, rather than a heretical deviation from established christianity. the book had a great influence on gerald b. gardner (1884.1964, pioneer of the modern witchcraft revival. murray in turn contributed an introduction to gardner s book witchcraft today (1954. she also wrote t

doors, in consecrated chalk on the night of st. walburgh. it should also be mentioned that the english familiar appellation trot as traced to druid, a decrepit old woman such as the sagas might be, and the same might perhaps be said of a scottish saint, triduana or tredwin. in the glossarium suiogothicum of johann ihre (1769, a somewhat different account of the mara is given. here again, we find the witch-riding of horses, against which a stone amulet was suggested by the antiquarian john aubrey, similar to one described below. among the incantations by which the nightmare may be chased away, reginald scot recorded the following in his discovery of witchcraft (1584: st. george, st. george, or lady s knight, he walked by day so did he by night: until such times as he her found, he her beat

spirit world (1854. he wrote that on one occasion the breakfast table was laid by spirit agency. stone throwing the medieval annales fuldenses includes a chronicle of stone throwing approximately 858 c.e. in the town of bingen on the rhine. it was believed stones were thrown by a malignant spirit, and they struck dwelling walls. joseph glanvill in his study sadducismus triumphatus (1681, recorded the witch trial of mary london. she was a servant girl who, in addition to vomiting pins, had stones flung at her. the stones vanished after falling on the ground. poltergeists in the 1900s in the early period of the society for psychical research, london, opinions about poltergeist phenomena were dominated by the skeptical theories of frank podmore, but an alternative view was presented by sir wi

FAUST

s odd, fantastic son! mephistopheles we ll really ponder on what can be done when my next visits here i make. but may i for the present go away? faust why you should ask, i do not see. though we have only met today, come as you like and visit me. here is a window, here a door, for you, besides a certain chimney-flue. mephistopheles let me own up! i cannot go away; a little hindrance bids me stay. the witch s foot upon your sill i see. faust the pentagram? that s in your way? you son of hell explain to me, if that stays you, how came you in today? and how was such a spirit so betrayed? mephistopheles observe it closely! it is not well made; one angle, on the outer side of it, is just a little open, as you see. faust that was by accident a lucky hit! and are you then my captive? can that be?

nourishment of food that is not mixed; live with the beasts as beast, nor deem it base to spread the field you reap with your own dung. be sure, this method s best in any case, though eighty years of age, still to be young. faust i am not used to that; i can t submit to take the spade in hand and dig and ditch. for me a narrow life is quite unfit. mephistopheles so then there is no help save from the witch. faust but why the old beldame? what is your notion? can you yourself not brew the potion? mephistopheles that were a lovely pastime on my part! meanwhile a thousand bridges i could rear. we can t depend alone on science or on art, the work demands a deal of patience too. a quiet spirit s busy many a year, for time alone produces potent brew. and all that is a part of it is wondrous as o

s to reel. the beasts and if we succeed and all fits indeed, will thoughts in it be! faust [as above. my breast begins to burn in me! let s go away immediately! mephistopheles [in the same attitude as above. well, now at least one has to say, there are some honest poets anyway. the cauldron which the female ape has neglected, begins to boil over; a great flame arises which streams up the chimney. the witch comes careering down through the flame with horrible cries. the witch ow! ow! ow! ow! you damned beast! accursed sow! neglecting kettle, scorching me now! accursed beast! espying faust and mephistopheles. what is that here? who are you here? what will you wreak? who is the sneak? may pangs of hell burn your bones well! she plunges the skimming-ladle into the cauldron and sprinkles flames

ay pangs of hell burn your bones well! she plunges the skimming-ladle into the cauldron and sprinkles flames toward faust, mephistopheles, and the beasts. the beasts whimper. mephistopheles [who reverses the brush which he has been holding and strikes among the glasses and pots. in two! in two! there lies the brew! there lies the glass! let the joke pass as beat, you ass, to melodies from you! as the witch steps back full of rage and horror. do you know me? you skeleton! you fright! do you know me, your lord and master? what holds me back that i don t smite and crush you and your ape-sprites with disaster? have you no more respect before the doublet red? can you not recognize the tall cock s-feather? was this my face hid altogether? my name forsooth i should have said? the witch my rough s

s a long time, sure enough, since we have crossed each other s way. culture that licks and prinks the world anew, has reached out to the devil too. the northern phantom now is seen nowhere; where do you see the horns, the claws, and tail? and as concerns the foot which i can t spare, my credit socially it would impair; so i, as many young men do, avail myself of false calves now for many a year. the witch [dancing. i almost lose my senses and my brain- oh, dear! to see squire satan once more here! mephistopheles that title, woman, i forbid it me! the witch why? has it done you any injury? mephistopheles that s been known as a fable many a season; but men have things no better for that reason. free are they from the evil one; the evil are still here. just call me baron, that will satisfy m

t me! the witch why? has it done you any injury? mephistopheles that s been known as a fable many a season; but men have things no better for that reason. free are they from the evil one; the evil are still here. just call me baron, that will satisfy me. like other cavaliers i am a cavalier. my noble blood you don t deny me; this is the coat of arms i bear, see here! he makes an indecent gesture. the witch [laughs immoderately. ha! ha! that is your very way! just as you ever were, you are a rogue today! mephistopheles [to faust. my friend, learn well and understand, this is the way to take a witch in hand. the witch now, gentlemen, what say you i shall do? mephistopheles a good glass of the well-known juice, yet i must beg the oldest sort of you. a double strength do years produce. the wit

FIRE OF QAYIN RITE

lame, kindle the mystick fire upon the alter and gaze into its heart, brooding upon the inner fire and fanning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hollow reed i bring down the mystick fire from heaven and draw to the earth the royal flame of the sun by my enchantments. the witch now makes burnt offerings of resinous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light

FRATER TENEBROUS CULTS OF CTHULHU

ecraft may have subconsciously communicated the book of dead names from the same source? in his realisation of the cthulhu mythos, lovecraft also drew upon a wide range of sources from the historical occult tradition, and from the literary material pertaining to it. in his essay, supernatural horror in literature, he mentions academic works such as frazer s the golden bough, and margaret murray s the witch cult in western europe, as well as authentic grimoires such as the keys of solomon and dr. john dee s book of enoch, or liber logaeth. he had also read waite s collection of medieval texts, the book of black magic and pacts, macgregor mathers translation of the sacred magic of abra-melin the sage, and cotton mathers, wonders of the invisible world, which documents the witchcraft phenomen

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

n testament: in 1st samuel 19, king james version, naioth is spoken of as a place where a school of prophets and seers dwelt, samuel among others. naioth is the feminine plural of naja, a serpent, which we have already mentioned as being an egyptian word used in the bible. in the latin version the same place is spoken of as naim, and eusebius says it was located near endor, famous as the abode of the witch, through whose instrumentality saul spoke with samuel after the latter had passed on. but it is not to be supposed that naioth and naim are places, or that they were used interchangeably. they describe two widely different classes of spiritually gifted people, which the ancient egyptians had marked by placing the uraeus upon the brows of one and at the navels of the other. the latter wer

FREEMASONS SATANISM AND SYMBOLISM

rint of a special kind of demon called a 'trud, and used it in ceremonies both to call up demons and to keep them away [gary jennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conjure up demons, making them appear in this dimension to do the bidding of the witch. doc marquis (former illuminist satanist) confirms that hexagrams are used to call forth demons to place spells and curses on the intended victim. the word "hex" comes from this practice. the hexagram is also a symbol of the sex act and reproduction. masonic author, albert g. mackey provides us with the occult explanation in his book, the symbolism of freemasonry [p. 195, 1869 a.d] the t

n" star, the goats head of mendes. this is one of the infernal names of satan within satanism. in looking at the eastern star goatshead (above right, the star itself is a goatshead, and the star in the middle is a plain goatshead, which is within an inverted pentacle. in one symbol there are three instances of inverted pentagrams. so, just how important is the pentagram to the satanist? listen to the witch of salem, massachusetts, laura cabot, on this question. in her book, power of the witch: the earth, the moon, and the magical path to enlightenment, 1989, p. 90, cabot says "it really isn't that difficult to distinguish the craft from satanism. witches wear the pentacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we ca

point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to say on page 93, about the significance of the pentagram to witchcraft "it [pentagram] consists of a five-pointed star inside a circle. it is the key symbol of the craft. it is the witch's mandala [emphasis added] the pentagram, inside a circle or with no circle, is the key symbol of witchcraft. both "good" and "evil" pentagrams are within freemasonry in abundance. the triangle- continued from previous article the triangle wasn't the first subject mentioned on this page because the pentagram is far more important to their practice of witchcraft. the triangle is part and

GILBERT THE MAGICAL MASON

called spiritualisticf mediums,.the ancients commonly believed that aged men indying:could foresee the future; this originated the idea expressed by) the modern poet campbell, who wrote:'tisthe sunsetoflife which gives me mystical loreandcoming events casttheirshadows before.necromancy attempts at the evocation of the souls of the dead have been made at all ages; a notable instance is recorded of the witch of endor: this subject has been treated in a separate essay. by means of a ceremonial, a special ritual and prayers, the magicians of medieval europe were notable in the practice of this art, which was however performed with the utmost secrecy, from fear of the inquisition or of condemnation for witchcraft. in our times, necromancy has been replaced by spiritualism,divination and its his

GILBERT THE SORCERER AND HIS APPRENTICE

ls.for.banishing evil things was. to devote them to typhon apophis, from whom they came, and then to expel and banishhimand them bag and baggage, in order that the power of ra to bless the earth and the dwellers thereon might be re-established, and this power belonged to the priest" initiates of the temples.forthe casting out of evil, then, the rituals were devised, and this seems a long way from the witch's cursings. but we have to remember thatinancient egypt, as in medieval europe, evil was a term of very varying significance, and one thinks perhaps the hierophant's conception of evil might sometimes have been merely that which was personally annoying to himself. after all, this is but human nature, and we can. readily imagine that if a farmer on old nile should withold his temple dues

ame manner as the beneficent rain might be invoked in time of drought in the nile valley; and again 267by material actions, coupled with appropriate. words. isabel goudie employed a wetcloutbeaten with a wooden beetle. and the words as quoted by the witches were often a degraded corruption of psalms and church rituals. the evil against which the spells were directed. wasthatwhich was obnoxious to the witch herself; the enemies devoted to the powers ofill,and ceremonially cursed, were those who had offended her. the good sought was -the gratification of her own passions, the product of selfishness, envy ,malice, spite, jealousy, or the like, often developing into the pure delight in doing. harm for the pleasure of cruelty. in. the accurate and scientific system of ancient egypt we may find

their views- such as the scottish lord advocate mackenzie, to name only one example, gave much time and thought to the investigation of the subject, and declared their conviction that there was something genuine, and not mere madness in the pretensions of thewitches,ifwe will but for a moment lay aside prejudice, and look at the subject dispassionately, we shall become convinced that the cult of the witch is as old as humanity, it is as old as the world, and as flourishing today as it was in the fifteenth or sixteenth centuries, and as firmly believed. once realize thiswitchcraft141and we get a clue to comprehending one of the problems of former ages that has most perplexed historians and antiqua255 rians. if we try to throw ourselves into past ages, not dropping any of our modern ideas

utal vengeance. but to work out all the modern analogies to the old world witchcraft would be far too big an undertaking. i propose to confine myself to the phenomenacorningmore or less within the popular meaning of the word, and try. to show by definite authentic instances that the same thing exists today, in almost precisely thesameform asinthe middle ages and much earlier, and that the cult of the witch varies little from age to age. a great mass of well authenticated stories have come within my own knowledge. but naturallyinmany cases i am unable to give the authorities. most people are unwilling to have their names mixed up with anything of the kind, and an accountofthe experiences ofmr;h.of what happened in the town of w, is singularly unconvincing, i shall therefore forthemostpartwi

evoting her powers entirely to curing, and taking no fee for so doing. but the evil witch who does harm is by no means unknown.onesuch i met with many years ago now, in what was the then little fishing village of lossiemouth. i was told how she over-looked cattle and they died, how the sheep brought forth no lambs, and the cows gave no milk.withmuch difficulty and many vows of secrecy i was shown the witch's cottage, and made her acquiantance. however, when after some little conversation on things in general i asked her if she would 'spae' my fortune, either by my hand, or the cards, or in any other way, she stoutly denied having any power in that way, and it looked as though we had come to a deadlock, till fortunately i remembered a few words of romani, picked up when haunting round the g

d to bring out the residuum of real occult knowledge and power. yet from my own experience i can say it is well worth while. it is a branch of occultism well defined, on which there is an enormous mass of evidence, and which has existed probably as long as mankind has been on the earth, and will continue to exist with little change when most other material institutions pass and decay. the cult of the witch will still flourish, openly or secretly, it matters little which, the old formulae willbepractised and believed, to all future time.[reprintedfromthe occult review,vol.xxv,no.5(may1917),pp.264-71.]16.witchcraft ritualsto the student of medieval witchcraft the question continually presents itself- what precisely did the witches do? what means did they employ to produce the effects attribu

GOETIA LUCIFERIAN

ummon something that which you are not comfortable in working with. do not on the other hand fear the very forces which you seek to command, be it angelic or demonic. black witchcraft is working with averse or black forces which are translated as shadow aspects of the sorcerers psyche. these shadows of the self are essential to our own selfdevelopment and becoming as individuals. it requires that the witch be well disciplined and also well balanced, save from the gates of failure and madness. to look into the eye of set and lilith-hecate or even ahriman is to face off forces which would devour any not prepared to become bearers of the black flame, a luciferian spirit themselves. once this pact is made, when the sigillium diaboli is upon the mind, spirit and body, then there is no turning b

hee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the serpent-angel of the emerald crown who fell to earth awaken now and open forth the gates of the imagination by air and dream. mahazael father of the witch spirit, who blesses and curses under the hidden and bright moon, i do summon thee forth unto me, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in desert and mountain shall you carry my body in thy circle of bein

cel (the sigillic word formula of azazel and lucifer, used as the initiator or genius of the holy guardian angel rite presented in this edition) babalon (the power form of the goddess from lilith hecate az, the daemonic feminine) lilith (the queen of the sabbat the vampyre, the lady of the crimson caul, the mother of cain and the creator of succubi) these names as scribed around the circle are in the witch-language commonly known as theban. this provides a yet known but unseen sigillic formula not indifferent from the alphabet of desire, as suggested by austin osman spare (see the book of pleasure, 93 publishing, quebec canada. 22 23 the evocation circle/triangle in regard to the goetic triangle of evocation, a distinction should be presented. the three points of the triangle refers to the

mpets. murmur is a spirit of necromancy, who constrains shades of the dead and the deceased to come forth and answer the sorcerer. murmus was once an angel of the order of thrones but now governs 30 legions of spirits. murmur may also, at the command of the sorcerer, send forth shades of the dead to encircle the self and strengthen the astral body and to bring voices of insight or divination unto the witch summoning. he may also send the shades of the dead, often infernal spirits to haunt those who the sorcerer may desire. 3 orobas orobas is the fifty-fifth spirit who is a great prince. he appears in the form of a two legged horse, who will put on a human form at the desire of the magician. he inspires divination and brings impulses or intuition regarding things of the past, for instance i

GOLDEN CHAIN AND THE LONELY ROAD

of empowerment. where dream-teachings are ongoing, there the pilgrim may be said to 'walk the green road- the way of elphame. it is considered a sign of magical veracity if one's magical name was dreamed, by oneself or one's teacher. furthermore, an oneiric origin for a mystery-rite is held in great esteem and is considered a guarantor of its spiritual provenance as a boon from the faithful gods, the witch-fathers and wise-blooded mothers. entheogenic initiation: the witches' supper another form of initiation is that which is bestowed through the sacramental use of entheogenic or psychotropic agents. within traditional craft observance this is a method of psychic transformation used principally by experienced adepts as part of their on-going solitary initiation into the mysteries. here it

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

istakably connected with the names of surrounding nations; mone's view applies them to indians, frisians, persians, according as the words ent and wrise suit his purpose; let no one be startled to find that caucasus comes from our gouchsberg (cuckoo's hill! a later work, whose merits i acknowledge on p ]070n, comes in not unseasonably here. soldan agrees in my opinion on the atrocity and folly of the witch-persecutions, but he would dispute the connection of witches with german mythology, and derive all our magic and demonology from the greeks and komans again. the resemblance of the medigeval notions to classical antiquity strikes him so forcibly, that he seems to think, either that germany and all barbarian europe till their early contact with the romans were without any magic or belief

ay and summer's bough' then follow seven spells, given in the meckl. jb. 5, 1 10 7. that simile of conrad's makes us imagine a single slender rod. several sorts were distinguished, at least in later times: fire-rod, burn-rod, burst-rod, strike-rod, quakerod. the hazel was not used for all, some were made of brass wire, and perhaps of gold. in lower germany they say wickerode, from wicken, to play the witch, tell fortunes. it is allimportant to hold the rod correctly in the hand (grasping the two tips, so that the stem out of which they spring shall look upwards; it will answer then, the stem will turn toward the objects it has to point out, and if there are none at hand, it will keep still. some say that one point of the fork is held up firmly in each hand, and if nevertheless one of them

rt, and black as the fiendish colour in general (p. 993. vilmeid'r, compounded of vil (favor, beneplacitum) and mersr (arbor, ought rather to claim kinship with the pleasing art of poesy (p. 901. vi&olfr would seem to be the' vitolfus medendi peritus' mentioned in saxo gram. 122. to me however the first named, the volur, seem to throw the rest into the shade: that poetic dialogue with bragi gives the witch a vilsinn volu (better perh. vilsinni, ace. vilsinna, i.e. a friend and comrade of the vala. vitkar, vttkar, are the ohg. wizagon, soothsayers, vates, which supports my interpretation of yilmei'sr. seid'r has no right to be monopolized by men: we saw above (p. 1036, and shall soon make out more exactly, that it pertains to women too, that sei-skonor shew themselves no less than sei^beren

e must not forget how elves and bilweises are housed in mils (p. 474, nor that the servian vilas and eomance fays dwell on mountains: a notable passage about magic wrought on a mount (puegau, pueg, puy, lat. podium) was quoted p. 411. the fame of particular witch-mountains extends over wide kingdoms, in the same way as high mountains are named after gods, sacrifices, courts of justice. almost all the witch-mountains were once hills of sacrifice (p. 58, boundary-hills (malberge, ra. 801-2, or salt-hills. a hexenhuhel is pointed out on the hirschau boundary-line by rothenburg on neckar, and an unholdenherg near passau; but most of them have proper names of their own. north germany knows the broclcen, brocks- or blocks-berg^ the highest point of the harz mts, as the head meeting-place of witc

rance, and all of the 13th cent, to the character of these night excursions; their analogy to the preceding will not fail to be perceived. the acta sanct. 32 jul. p. 287^ draw from a parchment ms. of the 13th cent, the following, which has also got into the legenda aurea cap. 102, though wanting in the older biographies of germanus' hospitatus (s. germanus 1 bj 7ughtmare (mar=borse) is meant, not the witch who rides out, but an elfin who rides, i.e. presses, on the sleeper, superst. i, 878. witches' jaunt. 1050' autissiodor) in quodam loco, cum post coeuam iterum mensa pararetur, admiratus interrogate cui denuo praepararent? cui cum dicerent, quod honis illis mulieribus, quae de node incedunt^ praepararetur, ilia nocte statuit s. germanus vigilare. et ecce, videt multitvidinem daemonum in

is, viudob. 1767. 4: two painstaking books, the first revelling in ital. prolixity; d. tiedemann's prize essay de artium magicarum origine, marb. 1787 was of less use to me. on the netherl: scheltema's gescbiodeuis der heksenprocessen, haarl. 1829 i had not at hand; canuaert's bydragen 1070 magic. the devil appears in the shape of a fine young man, gaily plumed and amorous; not till too late does the witch observe the horsefooi or goosefoot (wilde pflotte fiisse, nordl. hexenpr. 35. he then compels her to abjure god (p. 818, baptizes her over again, making her choose sponsors, gives her a new name, and reveals his own. a marh is printed on her body (p. 1077, and the place has no feeling ever after; in some cases hair is plucked out from the front of the head. he comes sometimes as a mouse

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ilation in its tosse, clumsy giant, dolt (a folk-song has tossegrefve, 4 and a norwegian dasmon bears the name tussel. the on]?urs, like several names of gods, is likewise the title of a rune-letter, the same that the anglo-saxons called]?orn (conf]?urs rista/ saam. 86a: a notable deviation, as the as. tongue by no means lacks the word; in beow. 846 we find pyrs, and also in the menology in 1 can the witch jettha of the palatinate (p. 96 note) be a corruption of eta, eza? anyhow _the jettenbiihel (jetthro collis) reminds us of the bavarian jetteiiberg (mpn. boica 2, 219, ann. 1317, and mount jetten in eeinbote s georg 1717, where it is misprinted setten. near willingshauseu in hesse is another jetteiiberg, see w. crrimm on the runes, p. 271. 5 the ruined weissenstein, by werda near marburg

b have stelbom hesperus; can this be stellbaum, the bird-catcher s pole? but in eol. 240,27 die urmaren stalboume stands for stars in general, and as every star was provided with stool or stand (p. 700-1, we may connect stelboum, stalboum with this general meaning. there is perhaps more of a mythic meaning in the name nahtfare for eveningstar (heumanni opusc. 453. 460, as the same word is used of the witch or wise-woman out on her midnight jaunt. the anglo-saxons called the eveningstar swdna steorra (bubulcorum stella, because the swains drove their herd home when it appeared. again, in o. iv. 9, 24 christ is compared to the sun, and the apostles to the eleven daystars, dagasterron here meaning not so much luciferi as the signs of the zodiac. there are no native names for the polar star (s

HEKAS

eglect to mention egypt, for it is khem -the black land- that we derive the word which is oft' the first word in the magical rite and which i have given as the title for this article 'hekas. here the word existed in the form heka or hekau meaning 'the power of magick; it is believed to derive from the sound of the frog and thus supplies us with a totemic association with the batrachia employed by the witch and the horse-whisperer 'hekas' also gave us hekate- the greek name of the goddess who keeps the gateway of the triple cross-roads, hexe- the spell, mark or charm, hag- the black goddess of the old moon, who in khem was represented as hekt the frog-headed mother of incantation. it was in egypt that the role of stellar worship was at an apotheosis in recorded history; as man looked to the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nostic readings of cosmogony and theogony, which produced a distinct sect. necromancy the raising of the images of the dead, considered in antiquity and by modern occultists as a practice of black magic. iamblichus, porphyry, and other theurgists deprecated the practice no less than moses, who condemned the "witches" of his day to death, the said witches being often only mediums, e.g, the case of the witch of endor and samuel. neo-platonists a school of philosophy which arose between the second and third century of our era, and was founded by ammonius saccas, of alexandria. the same as the philaletheians, and the analogeticists; they were also called theurgists and by various other names. they were the theosophists of the early centuries. neo-platonism is platonic philosophy plus ecstasy

HP LOVECRAFT A DARK LORE

d reveal great flocks of birds, but here they never rested. at least, that is what he thought and set down in his diary. he pointed the place out to several friends, but none of them had even been on federal hill or possessed the faintest notion of what the church was or had been. in the spring a deep restlessness gripped blake. he had begun his long-planned novel- based on a supposed survival of the witch-cult in maine- but was strangely unable to make progress with it. more and more he would sit at his westward window and gaze at the distant hill and the black, frowning steeple shunned by the birds. when the delicate leaves came out on the garden boughs the world was filled with a new beauty, but blake's restlessness was merely increased. it was then that he first thought of crossing the

willett was the most perturbed of the various examiners, for he had attended ward all his life and could appreciate with terrible keenness the extent of his physical disorganisation. even the familiar olive mark on his hip was gone, while on his chest was a great black mole or cicatrice which had never been there before, and which made willett wonder whether the youth had ever submitted to any of the witch markings reputed to be inflicted at certain unwholesome nocturnal meetings in wild and lonely places. the doctor could not keep his mind off a certain transcribed witch-trial record from salem which charles had shewn him in the old non-secretive days, and which read 'mr. g. b. on that nighte putt ye divell his marke upon bridget s, jonathan a, simon o, deliverance w, joseph c, susan p, m

HP LOVECRAFT THE UNNAMABLE

e was almost sure that nothing can be really "unnamable" it didn't sound sensible to him. though i well realized the futility of imaginative and metaphysical arguments against the complacency of an orthodox sun-dweller, something in the scene of this afternoon colloquy moved me to more than usual contentiousness. the crumbling slate slabs, the patriarchal trees, and the centuries gambrel roofs of the witch-haunted old town that stretched around, all combined to rouse my spirit in defense of my work; and i was soon carrying my thrusts into the enemy's own country. it was not, indeed, difficult to begin a counter-attack, for i knew that joel manton actually half clung to many old-wives' superstitions which sophisticated people had long outgrown; beliefs in the appearance of dying persons at

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

eople found the car at the side of an old, grass-grown road in the hills behind crumbling arkharm- the hills where carter's forebears had once dwelt, and where the ruined cellar of the great carter homestead still gaped to the sky. it was in a grove of tall elms near by that another of the carter's had mysteriously vanished in 1781, and not far away was the half-rotted cottage where goody fowler, the witch, had brewed her ominous potions still earlier. the region had been settled in 1692 by fugitives from the witchcraft trials in salem, and even now it bore a name for vaguely ominous things scarcely to be envisaged. edmund carter had fled from the shadow of gallows hill just in time, and the tales of his sorceries were many. now, it seemed, his lone descendant had gone somewhere to join hi

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

e her jurors and thus go free? they were imposters who left salem rich in history, and the real witches, if there were any, left that city long before history started. a witch is not an ugly old hag. a witch is a winner. no self-respecting, energetic, goodlooking witch would have been caught dead in salem! the shape of witchcraft, in history and in legend, has been as varied as the imagination of the witch or personality involved dared. little in common can be seen between snow white's beautiful but wicked stepmother with her "mirror, mirror, on the wall" and joan of arc with her dedication to a cause, unrelenting drive, thirst for adventure and celestial voices. and certainly these two women would never have felt a rapport with mythology's medea, the sorceress who, when scorned by jason

lt, but it didn't prevent them from eradicating a few mayors and governors, too. mass hysteria is commonplace in any era. just look at what hitler did by turning "jew" into an evil word. nor was 20th-century america immune. joseph mccarthy had the same effect with the word "communist" remember what happened to the indians? so many dollars per scalp. those bounty hunters were direct descendants of the witch hunters of the 1600s who made a pretty penny by turning in their neighbourhood nuisances under the handy label of "witch" even so, fewer witches were put to death in salem than in england or france. the fad didn't last as long here. the european witch hunters received a yearly stipend to go from city to city, and when they arrived in a new city, they would set up a little office and then

emists discovered as they practiced their kind of witchcraft. the existence of gas, sodium sulphate, phosphorus and tin oxide were other discoveries made during that period. in the course of their experiments, these men chanted, lit candles and did all sorts of weird things and, as a result, became the forerunners of the abracadabra type magician. even today you see things happening that resemble the witch hunts of old. once, a mother-in-law wrote to me, convinced her daughter-in-law was a witch. the girl had pointed teeth, and she did have a few quirks in her behaviour, but the mother-in-law must have spied on every move the poor girl made, even in the bathroom. the woman had kept some kind of record to prove that every time the girl did a certain thing, some relative in the family would

and control can use his strength to pull the rest of the people into a calm, unified, problem-solving group. nothing in the situation has changed, nothing has been said, but the atmosphere has been altered. it is simply a matter of one person being able to harness the wild energy around him and controlling it. anyone who learns to do this cannot help but improve his life circumstances. and that's the witch's bag in a nutshell. she knows how to put the power of her secret mind to work, how to harness the wild energy around her. but not all witches do their thing the same way. some witches always begin with a romantic interlude. the charged atmosphere between a male and a female cannot be duplicated, and it does generate high-intensity energy. that's why the stories of sexual orgies involved

n casting spells that other witches have found successful in the past, you will find yourself able to adapt them more to your individual needs. it must be stressed that it takes a very strong personality to create variations on the tried and true, but so long as the principle is there, the clear self-assurance of what is going to happen as the result of the spell and the repetition, it will work. the witch has always been an innovator, ahead of her time, able to see things that others did not see, unafraid to explore a source of power beyond normal comprehension. but normal comprehension and normal powers have changed with time, too. for instance, think about colours. the colour concept is a comparatively new one. ancient man did not understand colour as we know it today and was unable to

INDUCTION CHARM AND THE INITIATION

nation in terms of mere supernormal energy forces. the mysteries of the mind are as vast and unknown as the farthest star in the darkest skies. and it is only recently that man has learned to fhethe induction charm and the initiation (initiation stream i) copyright 2005 by robin artisson from the witching way of the hollow hill this initiation is the key to gaining the bond between the powers and the witch who wishes to access the workings described in this book on a deeper level. this is the pact you must take with the old powers, from the master-spirits, all the way to the powers of the land, and even the spiritual guardians of plants and beasts. it is not hard to perform, but it is lasting and binding, and if any hint of insincerity is in your heart when you perform this rite, it will n

ally be no if you can- effort is always rewarded. open yourself, go simply; be aware, be clear. the fire of love that burns in your heart for the old ways and the land and the old powers is what draws you to this pact. you begin by making a compass round, as well and as perfectly as you can- for the initiation, it should, if possible, have at least one implement to each direction. you then invoke the witch-mother and witch- father, and, before you make the oath, you strip bare and put on new clothes. the old clothes should be clothes that you have worn often, which you will never wear again- they must be burned later. after you have changed, you pierce one of the fingers of your left hand, letting several drops of blood fall onto the bare earth. this is very important. then you say: old on

INFERNAL UNION

complete being, dissolution is not a threat to a continued existence. something more lasting has been found worthy of the process of crystallization. on the luciferian path we work with darkness instead of banishing it from our consciousness. one might ask whether there are polarities that can be discerned apart from the obvious, that of darkness with light. the answer is found in the essences of the witch-king and queen, samael and lilith. their sexual union produced the original spawn of demons and succubi. their continued union through us produces or brings to our awareness, the timeless treasures of knowledge and strength hidden only by our previously ignorant minds. samael is according to legend, the fallen angel taught by belial .he is also known as asmodeus or ashmodei, the yezidi a

IRISH WITCHCRAFT AND DEMONOLOGY

the subjected 'turning the knife towards oneself' in the area of self-directed and willed energy. the ritual of the adversary, in conjunction with the lord's prayer averse (used in certain luciferian covens to summon the devil-cain) provides a powerful foundation for self-deification in the witches sabbat gnossiirish witchcraft and demonology by st. john d. seymour, b.d [1913] this is a survey of the witch persecution in ireland, as well as a wide array of other paranormal events such as poltergeists, ghosts, apparations and even an early ufo account. very readable, yet well documented, this book has the extensive and fascinating quotes from historical source documents. seymour proposes that the witch-craze was more muted in ireland than elsewhere in europe. relatively speaking, there appe

ireland--how he was cheated by a doctor of divinity--stewart and the fairies--rev. robert blair and the man possessed with a devil--strange occurrences near limerick--apparitions of murdered people at portadown--charmed lives--visions and portents--petition of a bewitched antrim man in england--archbishop ussher's prophecies--mr. browne and the locked chest 77 chapter v a.d. 1661 florence newton, the witch of youghal 105 chapter vi a.d. 1662-1686 132 the devil at damerville--and at ballinagarde--taverner and haddock's ghost--hunter and the ghostly old woman--a witch rescued by the devil--dr. williams and the haunted house in dublin--apparitions seen in the air in co. tipperary--a clergy-man p. vii and his wife bewitched to death-bewitching of mr. moor--the fairy-possessed butler--a ghost i

-the said chapter consisting of the words "there are no snakes in ireland" in the opinion of most people at the present day a book on witchcraft in ireland would be of equal length and similarly worded, except for the inclusion of the kyteler case in the town of kilkenny in the first half of the fourteenth century. for, with the exception of that classic incident, modern writers seem to hold that the witch-cult p. 2 never found a home in ireland as it did elsewhere. for example, the article on "witchcraft" in the latest edition of the encyclop dia britannica mentions england and scotland, then passes on to the continent, and altogether ignores this country; and this is, in general, the attitude adopted by writers on the subject. in view of this it seems very strange that no one has attempt

rds, medi val witchcraft was a byproduct of the civilisation of the roman empire. ireland's civilisation developed along other and more barbaric lines, and so had no opportunity of assimilating the particular phases of that belief which obtained elsewhere in europe. consequently, when the anglo-normans came over, they found that the native celts had no predisposition towards accepting the view of the witch as an emissary of satan and p. 8 an enemy of the church, though they fully believed in supernatural influences of both good and evil, and credited their bards and druids with the possession of powers beyond the ordinary. had this country never suffered a cross-channel invasion, had she been left to work out her destiny unaided and uninfluenced by her neighbours, it is quite conceivable t

rowth and spread of witchcraft in celtic ireland. another point arises in connection with the advance of the reformation in ireland. unfortunately the persecution of witches did not cease in the countries where that movement made headway--far from it; on p. 9 the contrary it was kept up with unabated vigour. infallibility was transferred from the church to the bible; the roman catholic persecuted the witch because supreme pontiffs had stigmatised her as a heretic and an associate of satan, while the protestant acted similarly because holy writ contained the grim command "thou shalt not suffer a witch to live" thus persecution flourished equally in protestant and roman catholic kingdoms. but in ireland the conditions were different. we find there a roman catholic majority, not racially pred

this was especially true of the earlier stages of the movement when sorcery rather than witchcraft was the crime committed. for there is a general distinction between the two, p. 22 though in many instances they are confounded. sorcery was, so to speak, more of an aristocratic pursuit; the sorcerer was the master of the devil (until his allotted time expired, and compelled him to do his bidding: the witch generally belonged to the lower classes, embodied in her art many practices which lay on the borderland between good and evil, and was rather the slave of satan, who almost invariably proved to be a most faithless and unreliable employer. for an illustration from this country of the broad distinction between the two the reader may compare dame alice kyteler with florence newton. anybody

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

nd received a mark on their bodies from satan s claw. although they are associated with the middle ages in most people s minds, the deadliest witchhunts were conducted in the twilight of the medieval world. it has been suggested that witchhunting was, in fact, a displaced reaction to the breakup of medievalism and the emergence of the modern world. whatever the factors at work in this phenomenon, the witch-hunts came to represent the worst aspects of christianity an important component of a new image of the church as a corrupt, evil institution that repressed and executed innocent people. if, then, christianity was bad, perhaps the devil was not so bad or even good. in the postmedieval world, particularly in romantic literary circles, poets like william blake often used infernal imagery to

s minions were also attributed with the ability to transport others through the air. it was further claimed that witches and sorcerers could ride demons who were transformed into such animals as goats, cows, horses, and wolves, while the devil could carry people through the air with no visible means of transport. the notion that witches and magicians possessed the power to fly was rejected during the witch-hunts, and as early as the tenth century it was 92 fraternitas rosae crucis proclaimed impossible by the canon episcopi. however, in the late fifteenth century, the malleus maleficarum, the bible of witch-hunters and judges, asserted that this view was erroneous. during the inquisition, many witches confessed to flying. this folklore has persevered across the centuries. magical ointments

omen with seed taken by succubi (demons in female form) from men a belief that was sometimes used to explain pregnancies resulting from secret affairs. this type of explanation not only absolved women from charges of licentiousness, but, because the sperm was taken from men, it also saved the child from being executed as an offspring of a demon. the authors of the influential malleus maleficarum (the witch hammer, 1486) were seemingly obsessed with explaining this process, and devote several sections to explaining its mechanism; for example, devils do indeed collect human semen, by means of which they are able to produce bodily effects; but his cannot be done without some local movement, therefore demons can transfer the semen which they have collected and inject it into the bodies of othe

a of the body so marked would be insensitive to pinpricks. these areas were also said not to bleed when pricked. thus natural blemishes could be distinguished from diabolical body engravings by how sensitive they were to pain. unfortunately for individuals accused of witchcraft, this meant that the entire body had to be pricked to determine whether or not they possessed invisible markings. during the witch crazes of the sixteenth and seventeenth centuries in england and scotland, mark of the devil 163 witch-prickers emerged who claimed expertise at detecting individuals who had sold their souls to the devil. these pseudoprofessionals were encouraged to commit abuses by the unwise practice of paying them by the head for each person found guilty of witchcraft. it has been said that at least

ts do sacrifice babies and worship evil. wiccans will even make the assertion that satanists worship the christian devil, which is no more true than the assertion that witches worship the christian devil. in an essay that has been posted on a number of different satanic websites, satanism and the history of wicca, diane vera shows that wicca has drawn heavily from the literary satanism created by the witch-hunts. for example, wiccan terms like witch, coven, and sabbat do not witches kevin and sandie carlyon of the covenant of earth magic prepare for hallowe en, 1997 (kevin carlyon/fortean picture library) 186 neopagan witchcraft derive from pre-christian paganism. the assertion that these terms were so derived may have been plausible in the midtwentieth century when gardner founded the wic

h and signed a pact with sheol: so that, when the raging flood sweeps by, it shall not touch us; for we have taken refuge in lies and sheltered behind falsehood. although the original passage is not discussing an actual agreement with satan or one of his minions, it is not difficult to see how this verse might be interpreted so as to support such a notion. the bible also provided legitimation for the witch-hunts, through such assertions as exodus 22:18, you shall not allow a witch to live. initially, witches were executed merely for the harm they supposedly wreaked on their victims. by the fourteenth century, entering into a contract with satan had become an important part of the charges leveled against witches. for example, in his 1484 bull, summis desiderantes affectibus, after recountin

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

does. andvari is also mentioned in the catalog of dwarfs in voluspa and in the thulur. the thulur also include the word as a noun for gfish. h see also dwarfs angrboda (she-who-offers-sorrow) giantess mate of loki and mother of monsters. the name is found only once in poetry, in hyndluljod, stanza 40, a part of the gshort voluspa. h loki sired the wolf on angrboda, and got sleipnir on svadilfari; the witch alone seemed most evil the one that came from the brother of byleipt. snorri makes angrboda, ga giantess in jotunheimar, h the mother of three monsters: the fenrir wolf; jormungand, that is, the midgard serpent; and hel. this raises the possibility that the witch in lines 3.4 of the stanza quoted above from hyndluljod may be hel. see also fenrir; hel; loki; midgard serpent arvak and alsv

LUCIFERIAN SORCERY

in the the witches sabbat current deals with the direct linage of spiritual communion by each individual who seeks. thus, the only hereditary aspects are only conceptual in their need. one must not be a hereditary or linage based witch to proceed with the great work. this is significant only as an added bonus. the individual must however, have the inner drive and calling to the blood, the vein of the witch moon which feeds our dreams of witches sabbat communion. the witches sabbat gnosis is achieved by the desire to dive the depths of the heart and soul. considering the approach to luciferian witchcraft or cunning craft, the individual desire to advance through the avenues of the art of magick and sorcery is reflective of the luciferian ideal of knowledge becoming wisdom, and the transfere

e early times, so we must continue to change and progress such ideas into new ways and techniques. sorcery is efficient as a manner of implicating your immediate surroundings. this involves the specific use of lesser and greater black magick in of its aspects healing, cursing, astral projection, love spells and more are essential yet undefined in their approach of performance. this alone is up to the witch who develops his/her system 1 see yatuk dinoih, second edition by michael ford and nox umbra by same author. 6 based on personal and individual preference. the use of this type of sorcery is not enough in itself, it demands the will to control the results to some extent and to make intelligent decisions about what could be the future. remember, you control a majority of your future. the

form such as bat, owl, wolf or human form allows the shadow or soul (called ba in egyptian systems) to nourish from the sleepers and achieve a hidden knowledge transmitted only by the path of the unseen. it is from this that we awake, and to be understood clearly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, the witch queen of the sabbat, shall the woman emerge as the model for the goddess to manifest in the earth. therefore shall the woman dress, think and align herself with this positive and balanced image of death and life, that through the witchcraft shall she set herself up as queen and mistress of the beast 666, whom is the solar force of creation and joy. the woman is highly respected in the wi

n and mistress of the beast 666, whom is the solar force of creation and joy. the woman is highly respected in the witches sabbat path, as she is the beauty, life and joy of the feminine which is beheld in us all. it is through her womb that the night transfers knowledge and one must seek to continually manifest this through the individual, being male or female. the sabbat is the manifestation of the witch queen in all of her aspects, thus she is deadly and protective at the same time. the sabbat is paralleled in morocco by the ancient meeting of spirits called the zabbat, translating the forceful or powerful one, and those who attended this occasion are called kafan, meaning the winding sheet, from which is worn by the participants and may only be white. the choice of white is representat

hich brought ecstasy and the winding sheets covered them. they used the al-dhamme to sacrifice a rooster by cutting its throat, then marking themselves with a small cut. the ceremony would sometimes begin again by dancing and religious ecstasy. the rabbana (their lord) is considered close to the blacksmith. the blacksmith, within the european craft itself is the symbol of tubal cain, the first of the witch blood. tubal-qayin2 as it is sometimes spelled is the blacksmith whose forge is the heart of the witches sabbat craft. the child of asmodeus (called often samael) and lilith, is considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tubal cain was demonized as the broth

tion of the spirit from the flesh, thus the witches sabbat is the supreme luciferian awakening, and it is when we become just as lucifer, who is the spirit of the air whom resides upon the astral plane. below lucifer is the puzzle of the black one, being baphomet. baphomet, being the god form of sorcerers and magickians of chaos and witches sabbat currents, is the model of union. consider lilith, the witch queen of the sabbat and of lillitu, the succubus and vampire phantoms and samael, the fire djinn which is considered the same as asmodeus, their infernal union is the manifestation and birth of baphomet. thus the horned one brings the wisdom of the earth (asmodeus-samael) and the spirit (lilith, thus baphomet is the initiator of becoming and self-deification. the magician must be implore

LUCIFERIAN SORCERY AND SET TYPHON

which austin osman spare defined as the center of being and the infinite possibility therein. all of the daemons and angels of the self as familiars or guides are all an expression of owns being. before one becomes cloudy in the waters of wicca, the pure source must be revealed. to better explain the luciferian path in the terms of which is offered in luciferian witchcraft, liber hvhi and book of the witch moon, an assessment of the basic tools, god forms and models of belief are given here: apep the serpent-demon of chaos and the abyssic waters of the tuat. apep is the early embodiment of the sumerian tiamat or the sevenheaded dragon of the apocalypse. in early persian manifestation, ahriman and the archdaevas. in egyptian lore, apep is by cipher and study nothing more than set revealed

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

the desert and the caverns of the earth. cain may be viewed as a symbolic form of awakening, and much of the luciferian witchcraft gnosis is based upon the self-initiatory association with cain. cain is also considered the offspring of asmodeus/samael and lilith, a child of infernal union. the lore of the sorcerous blacksmith is explained in depth in luciferian witchcraft, liber hvhi and book of the witch moon. leviathan considered primarily "male" and often female, leviathan encompasses the ancient flesh of mummu tiamat, the primal goddess. leviathan is the unity of sexualities, from which all emerges from this dragon of the depths. leviathan or the ouraborus is considered the encircler of ones path, or will. it surrounds and brings in all exteriors as designed by the sorcerer's desire

ancient texts as a spirit of fire, one whose eternal flame would bow before no one, not even a god force. iblis/shaitan understood he was unique and powerful within his being, and that by separating himself from the natural order, would become as a god. azothoz presents a cipher in poem on the nature of the adversary and becoming. lilith-az-babalon- hecate the daemonic feminine is the fountain of the witch cult, in it's dreaming and waking aspect. while wicca has taken a more sterile approach to the goddess, a luciferian sorcerer acknowledges the beauty of the daemonic goddess as a well of power and selfdeification. through babalon we drink the blood of saints and emerge as god itself. lilith is the succubus witch queen of the sabbat, whom is the very mother of us all. any within the veil

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a grimoire of luciferian witchcraft, vampyrism and chaos magick by michael ford, 1999, 2001 many understand the essence of witchcraft as in relation to nature and general folk craft. while the folk magic brought from europe flourished in the form of wicca, mainly due to gerald gardner s (1886-1964) extensive writings and coven expansion. the system regarded magic as a natural proce

n-human advancement. the order of phosphorus as a whole considers itself as a manifestation of lucifer itself, those who join are literally doing the devils work by bettering themselves. thought dictates advancement by positive practice of magick and sorcery. ones own darkside must be explored in areas not normally embraced by occult orders. the qlippoth as described in michael ford s the book of the witch moon is a demonic astral region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. the symbol of the devil within luciferian witchcraft is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revea

e early times, so we must continue to change and progress such ideas into new ways and techniques. sorcery is efficient as a manner of implicating your immediate surroundings. this involves the specific use of lesser and greater black magick in of its aspects healing, cursing, astral projection, love spells and more are essential yet undefined in their approach of performance. this alone is up to the witch who develops his/her system based on personal and individual preference. the works of austin osman spare (1886-1956) was an artist who talents of draftsmanship allowed direct expression of his developed gnosis of sorcery. spare s early drawings were founded on the belief of exploring the self, known as the zos (3) and kia (4. austin s system of exploring the self by delving the depths of

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

tion developed within toph, some may find especial interest in the medieval black magick systems worked with through the group. finding a strength and beauty in the left hand path allows a balanced and positive ascent into the high mysteries of the goddess and god forms from which flows our inherent myth. much of the doctrine of the order of phosphorus flows directly from the grimoire the book of the witch moon, whic h unites the luciferian witchcraft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon is a dangerous tome of black magick that offers a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of spirit by tha

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

purpose of misleading humanity, they have not dared to attack the theory of oracles, because of the repeated reference to it in their own sacred writings. if the onyx stones on the shoulders of israel's high priest made known by their flashings the will of jehovah, then a black dove, temporarily endowed with the faculty of speech, could indeed pronounce oracles in the temple of jupiter ammon. if the witch of endor could invoke the shade of samuel, who in turn gave prophecies to saul, could not a priestess of apollo call up the specter of her liege to foretell the destiny of greece? the most famous oracles of antiquity were those of delphi, dodona, trophonius, and latona, of which the talking oak trees of dodona were the oldest. though it is impossible to trace back to the genesis of the t

MASTERING WITCHCRAFT

r immaterial shape, they constitute the so-called demonic hierarchy with which the modern witch has dealings on occasion. it is the watchers, the mighty ones of the heavenly places, the parents of giants and humans alike as seen in symbolic and archetypal form as the parents of humanity, whether as masters of wisdom and love or simply as benevolent powers of fertility and hunting, that constitute the witch's true deities. diana and lucifer of the above-mentioned witch legend are but figurative forms of these mighty ones. although the legend is overlaid with later gnostic overtones such as the latinized names "diana" and "lucifer" these are not inappropriate, and indeed they preserve many of the seeds of truth "gnostic" itself in its etymological derivation means much the same as "witch "on

nostic overtones such as the latinized names "diana" and "lucifer" these are not inappropriate, and indeed they preserve many of the seeds of truth "gnostic" itself in its etymological derivation means much the same as "witch "one who knows "one who concerns himself or herself with the hidden wisdom" it is the tattered remnants of the wisdom of the watchers, or gods, which constitutes the lore of the witch. the wisdom was said to have been borne away from the lost lands prior to the cataclysm by certain survivors, who knew the minds of the watchers, and fled the oncoming doom. the knowledge is said to have been preserved until such a time as bit by bit in devious manners it could be secretly reintroduced to humanity once more. babylonian legends of uta-napishtim and the biblical noah or hi

now perth and argyll in scotland. this may also account for the old witch belief of the north as being the holy direction. the northern abodes of the rulers of the picts, as the prytani were known by the romans, were often mysterious vitrified forts, towers whose outer stones had been fused together by great fires, making them practically impregnable to all attack. this is probably the origin of the witch's glass castle, which you will encounter later on. we know for a fact that glass castles such as these existed at craig phadrick at inverness, dun fionn, achterawe, and dundbhairdghal. by the eleventh century a.d, subsequent to successive invasions of britain, as it was now called, by teutonic angles, saxons, jutes, danes, and lastly normans, prytanic lore had been completely overlaid by

to the existence of a definite witch cult similar to the one suspected by margaret murray in the twenties, a tenuous but widely spread body of magical practitioners who did not cloak their occult operations under scientific, christian, or cabalistic guise, but preferred simply to practise their arts in the old manner that they had inherited from the past, under the banner of the old gods. most of the witch processes that remain to us now are simple and unsophisticated in comparison with the starry wisdom of the lost lore of the watchers, fragments of which are daily in the process of being rediscovered through "legitimate" scientific research. in fact our present-day witch magic is decadent. a patchwork quilt of historical odds and ends, religious flotsam and jetsam, but containing in the

k angelic fire which first breathed life into the clay of this world. it is to this remnant of the old wisdom in its most practical aspect that you shall be introduced in the following pages. this is what witchcraft is all about. theory and scholarship i shall leave to other books. the interested reader, should he wish to pursue magical theory in greater detail, or follow the historical thread of the witch trials back into the labyrinth of time, will find a list of some of the more useful works at the end of this book in the bibliography. 1- first steps the powers and their attainment having read the preceding pages, you now may be ready to take your first step, your initial, practical commitment to the way of witchcraft. for your first step, it will be sufficient for you to make a token g

htning and disintegrating into molten shards to either side of you. hear the whine and crackle of the searing flashes as they accomplish the work of liberation, and consciously try to feel the burden of all your inherited guilts, all those awful shalt's and shalt not's, all that vast edifice of twaddle and claptrap, sliding easefully from your back. when all is over, blow out the candle, uttering the witch words "so mote it be" should you feel any frissons of fear creeping up your spine during the performance of what may appear to you palpable blasphemy, it is all to the good. this is a process of purgation and catharsis and often carries with it a certain echo of childhood fears. don't worry, though; any cold shivers only herald the fact that your deep mind is sitting up and taking notice

MICHAEL FORD A RITE OF THE WEREWOLF

to the infernal sabbat by michael w. ford, akhtya seker arimanius once the sorcerer has undertaken the self-initiation ritual entitled, a ritual of lycanthropy 1 in both parts, and he has visualized perfectly his werewolf shadow, or that similar beast of sorcerer, he has entered into the pact of the devil, the black man of the sabbat. it is the passing of that rite of initiation that will prepare the witch to travel forth to the infernal sabbat, symbolized as the persian arezura, the place in the north, the gates of hell. let the practitioner be perfectly still in focus and will, that nothing shall break his or her concentration of that task which draws the ka (the astral or body of light) further into darkness. as with the legend of pierre bourgot and michel verdung2 the initiate shall ha

to the sabbat. as early as 1489 a writer called molitor mentioned wolves as a transport. in the goetia, amon is shown riding a wolf. in molitor s de lamiis a woodcut shows a witch riding a wolf, not to mention other sorcerers sitting astride a forked stick4. the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. belladonna was used also in salves to produce flying, in large amounts can easily kill. atropine is easily absorbed by the skin, which when mixed with fat enters into the bloodstream quickly. such ingredients no doubted caused such mental and astral journeys into the sabbat both celestial and infernal. such night flights may be caused by s

at, juice of water parsnip, soot and deadly nightshade. the unguent which was smeared on the inner thigh contained belladonna, this was said to create flying sensations. a document from the sloane ms. british museum and published in an older book6 presents a werewolf chant7 from which the sorcerer sheds the human form for that of a wolf. such a chant may be used in dreaming chants before sleep if the witch so desires lending to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for noxious beasts, attributed to the druj or demons of the dragon ahriman. such imagery is used in the work of the black order of the dragon, a se

y peter haining, 1970 7 16 lines which signify transformation in the wilderness to the shape of the wolf 8 a term used to define the left hand path alignment with the egyptian god set or set-an, a early form of satan or shaitan the adversary. 5 as a point of focus, the initiate who takes the flesh of the werewolf does so via the imagination. this would require a certain amount of privacy in which the witch would not be bothered by anyone else, to ensure a self-fascination and the visualized transformation to occur. the initiate would prepare his or her chamber accordingly, having a belt made of wolf skin or possibly even fake wolf fur. the point is that the imagination may be excited to allow this mental transformation to begin. you must visualize your chosen form, how it looks and differe

ail experiences, and having the attributes of the animal parts they formed. another more intense area of the transformative state is from human to man-wolf to a dragon form, which the snout grows sharper teeth, horns emerge from the head and much of the fur dissipates. the flesh changes from ashen gray to a dark black-green scaled form. this is the ahrimanic dragon form, a state of being in which the witch has begun a selftransformative state into a deep communion with ahriman and tiamat the druj of darkness who by their isolation and individual beings, bring the gift of the black flame to those who seek to be like them. in such an instance, focus your journey to arezura, or hell (a secret meeting place of witches) and record your results upon waking. notice the beings you meet and all tha

ir tribe. the torch or candle between the horns was added, signifying wisdom from the head of the teacher. the aniza tribe also had a symbol of the wasm or tribal brand, which was a symbol which resembled a birds foot. the clan was also known for their use of the bloodletter16 which was called the adhdhame, or athame. in later times, the aniza tribe migrated to spain which brought some aspects of the witch-cult to europe. other middle eastern sects which marked themselves as walkers between worlds were the maskhara (called also dervishes, being a sect which were marked on the skin (mabrush) and intoxicated with the thorn apple, the same as mandrake. both contain alkaloids and cause the sensation of flying. in the western world, the mark of cain is this very marking which initiated the body

MICHAEL FORD BOOK OF CAIN

e dangerous to those unwilling to face their own darkest aspects of self. this book is a working for myself, as a student of the luciferian path, and as i wrote it, studied it and then prepared this text i have further come into being. i hope those who read this work understand that it is a ritual in progress, that each sentence fans the flames of the dragon and his consort, lilith, the mother of the witch path. cain has presented me with different elements to think about and to further encourage others to develop what is the sabbatic and luciferian path. when staring into the mirror, cain appears his very mask of set-an is shown to me. become! akhtya seker arimanius veneficus, vox barathrum toph prepared march 22nd, known as the day of rebellion of set against osiris. succubus publishing

res of the harlot, walk the earth forever. i am the wandered, and many forms i will take. that even that i have left flesh shall my spirit dwell on, that i who have embraced the black flame just as set-an of egypt, that i shall dwell in the places of the earth lest seen, but in this path one may find me. by forest or desert some may call me, and i may answer calls of initiation into the circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of

d in gray and green earth, who is decorated with human and animal bones, his familiars. cain is sought in the hidden places of the earth, for he is the ancient and knows the unknown secrets of the earth. cain also appears as the wizened old man, robed and hooded who walks the path of old oak ways within the fog. he carries a book of art, given with the belt of the devil by those rites cain became the witch father, born of azazel and lilith. cain is the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the path and blesses those who may answer his riddles. it is indeed cain who would feed ones soul to the wolves of the shadows, when the will is weak. invoke cain in isolation and within the circle of those who are of the mark. isolation is a silent wi

from sabbatic sorcery, michael w. ford. casting the shadow of cain phosphorus solitary circle casting this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand sabbatic (luciferian) circle as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spiri

MICHAEL FORD WITCHMOON

f my famulus! i hold the hammer of the forge, which i spark the cunning fire of becoming! my eyes hold the desert tales of ages forgotten, while my flesh fades my spirit is immortal! i wear the crimson caul of my mother, lilith, who speaks with me through dreams! i carry the serpent s skin of azal ucel, my holy spirit! i am cain, loner and witch soul of the immortal fire! so it is dodothe book of the witch moon by michael w. ford 2 2 the book of the witch moon is dedicated to hecate, the inspiration behind this grimoire, the goddess of the triple moon, of youth, of wisdom and of darkness..she who resides in the north, whose masks are many, lilith, diana, az, those daughters who shall meet thee in the crossroads blessed is her terrible name, she who blesses and curses with a glance o mother

ides in the north, whose masks are many, lilith, diana, az, those daughters who shall meet thee in the crossroads blessed is her terrible name, she who blesses and curses with a glance o mother of the bleeding moon, o bride of chaos and darkness born may the pages of this book reveal thy lunar splendor, when shadows envelop and open your eyes through her caul hekas, hekas, hecate! 3 3 the book of the witch moon a grimoire of luciferian witchcraft, vampyrism and chaos sorcery by michael w. ford 1999- 2003 edited by jake stratton-kent introduction by peter j. carroll illustrations by elda isela ford, nathaniel harris and shemyaza of immortal coil designs. additional art by austin osman spare and other various sources. this pdf edition is available only for initiates of the order of phosphoru

r. the darkside of magick holds many treasures for those who would drink of its cup. i have worked in the occult since i was very young, it is very much a natural thing to me, and the connections between the topics of vampirism and sorcery were made known to me at an early age through my dreams. at a later age i actually made a magickal connection, the result of this study in print is the book of the witch moon. this is meant to be a study guide to the night side, a non- christian dogma infested approach. the methods of witchcraft within this tome are of the darkest magick, when vampires, werewolves and sorcerers haunted the nights, doing their work and weaving webs in your dreams. we are still there, alive in your mythologies, alive in your mind. what is witchcraft in essence? is witchcra

ugh the shadows to the light of prometheus! this work is meant as an inspirational guide, through which the individual can gain access to the subconscious and the vast resources of the mind and its elementals. witchcraft is presented in a different form than what most perceive, to this to add as an alternative to modern wicca although not condemning it. hold no tradition which would bind you, for the witch blood speaks to those who remain of a faith all- their- own. question, become. let nothing stand in your way. the author and the publisher accept no responsibility for any misuse of any ritual or text contained herein. painted in these pages are words of dark power, given command through the mind and its vast abyss of vision and knowledge. be ever so cautious in your explorations and be

self and elda isela continue to work with. our approach towards witchcraft is based in nature, that each sabbath is a time of tuning ourselves in with its tides and changes as well as reaffirming our paths and sorceries. the sethanic/luciferian path is founded at least with the version we provide as one of many paths, that in this definition the idea of chaos magick comes to mind. the workings of the witch moon are of the left hand path, gathering hidden knowledge for the development of the individual and the alchemical process of self-deification. the work of austin osman spare is of particular interest; being that what is called the zos kia cultus itself holds a gateway worth exploring and developing upon, building and expanding it by every living breath, opening the vortex of the mind t

the doors of the gate of the abyss, the entry to the astral plane of knowledge as well as the qliphoth, being the astral abode of vampires and other spirits. the bat like wings of the varcolaci represent the powers of astral flight and the nightside current which exists through their waves of sight. the pentagram itself is the symbol of reverse entry via the death posture, in which initiation of the witch is accomplished. the 32 32 pentagram is the key to the abyss and the shadow spectrums of the mind. the varcolaci sigil was received via trance by blood moon asuar (10, after a careful description from the author of what he received via the astral plane. this was received and consecrated in 1994 e.v. and has been used in the vampiric current since. the devilcosm (another name for the varc

MICHAEL W FORD THE VAMPIRE GATE

astwihad 6 introduction how this book should be used vampirism has for long been a fascination and desire sought by many. no doubt you have considered what it would be like to fly in the night, drain another of energy and live like a god or goddess. if applied, this grimoire may help you. i strongly advise that you be of sound mind and to have begun a basic study or practice as defined in book of the witch moon, luciferian witchcraft and liber hvhi magick of the adversary as these books will prepare you. the vampyre magickian is indeed one who has stepped beyond the foundations of the luciferian path. the model of this path is based in more advanced magick and sorcery techniques, which may be dangerous as well. i caution the use of this tome and suggest you not misuse it it can cause many

k a more permanent paradigm in the design of the possibility of spiritual immortality. the dark magicks presented here are actual and empowering, yet may find issue with those depending on their own practice and focus. i wanted to present a methodology of vampyric practice to those daring enough to become through it. the main canon of luciferian witchcraft is indeed luciferian witchcraft, book of the witch moon and liber hvhi all three make specific reference to the type of magickal practice here some may find the ciphers which lead one to the threshold of the crooked serpent. vampyrism warning: this book is a grimoire. it gives practical instructions on the possibility of sorcerous practice from a luciferian perspective. it is not evil or simply destructive. the most powerful message that

k. 8 vampyrism& the astral plane this book will introduce you to the modern relevance and the possibility of the reality of vampirism. this practice of vampirism is based on the nietzsche and darwin foundations of survival of the fittest. the vampyre magickian as it is defined here is within the realm of the luciferian ideology and practice outlined in lucferian witchcraft, liber hvhi and book of the witch moon. this dark magickal path is not necessarily a path which all luciferians must seek, but if the spirit is within them, they may do so. this ideological process stands on the foundations that: 1. you are the only god that is. 2. all deific masks, archetypes, powers or spirits must manifest through you. therefore, to remain in your consciousness, you must be the strongest to keep your

ho is able to create a vampiric servitor must utilize caution such an entity is mindless and is connected to the mind itself, proper foundations in banishing and absorbing should be known and practiced to absorb the servitor accordingly. 30 for a simplistic method of evocation, let s take the following steps. if you are able to grasp this with ease, you may find further use and power with book of the witch moon. servitors should relate the vampyric approach you will want to take. the servitor will be used to feed from another so it should have visualized attributes similar to a vampiric shadow perhaps animalistic, bestial, bat like or like a skeleton or corpse. it may be as horrific or as beautiful as you wish. creating a servitor the servitor should be bound to some object. perhaps you ca

n ahrimanic or primal sorcery, there are several daevas of the evil eye: sur chashmih/chishmak, arashk and aighash. akoman s symbol is often an eye representing the evil mind. hakim bey wrote that the yezidi tribes would be cautious not to wear blue, as it is the color of shaitan, their lord. it was agreed that wearing this color to ward off evil would be offensive. in many rituals in the book of the witch moon specifically liber nehebkau, the tuats or underworld hells of ancient egypt have serpent-devils who seduce with their eye and devour. draining energy is best done by the connection to sight. in a crowded room, a concert, a mall, a gathering point watch for those who exhibit a lot of charisma and energy lock into their solar plexus with your eyes, watch then their breathing cycle. wi

ent of the body of light, the astral double of the adept. sabbatic a term which is related as the knowledge of the secret gathering, the sabbat. this is a focus of inspired teaching based on magickal development via dreaming and astral projection. the sabbat is the gathering of sorcerers in dreaming flesh, when the body is shed for the psyche which is able to go forth in whatever form it desires. the witch or sorcerer who is able to attend the sabbat has already freed the mind through a process of antinomian magical practice, thus enforcing and strengthening the imagination as a visualization tool, similar to divination and sight with spirits. shades spirits of the dead, ghosts and phantoms which walks in the astral plane. these spirits may represent in some cases the body of the sorcerer

MICHAEL WYNN THE SOUL TRAVELERS

f being included in an objective analysis of magic, but this is exactly the kind of stuff one finds while perusing texts about magic written greater than a century ago. one can hardly exaggerate magic's arbitrary, comical, and often contradictory nature. surely another aspect of the occult that has kept the merely curious at bay. traces of this truth can be found in popular culture where you have the witch, reading off a list of arbitrary herbs and arbitrary body parts of arbitrary animals, and throwing them into a stirring cauldron on arbitrary nights of the year--michael wynn's "the soul travelers" 40 famous phrases: a journey into absurdity likewise any one may cure the tooth-ache with the stone that is in the head of the toad; also, if any one shall catch a living frog before sun-rise

of all that is wicked and unholy; allowing these sorcerers to indulge in things they can not in their day-lives (his day-life being a suit-n-tie government job, for instance. it is a massive gathering of demons and humans who have come to fornicate and make merry with each other. many of the stories and accounts of what occurs at the sabbat comes from modern-day satanic texts, and from records of the witch trials and inquisitions of the middle ages. despite the fact that there were many forced confessions, the attending witches told an extremely consistent story regarding the details of the sabbat. the earthly sabbat tends to be held in secluded places such fields, abandoned buildings, atop mountains, and mostly at midnight. the area is littered with demons and humans having sex in the mos

sometimes directly responsible for transporting some of the favored attendees to the sabbat; he arrives at their homes, and instantly transports them through the--michael wynn's "the soul travelers" 70 air to the location at the sabbat. sometimes this devil would give witches ointments to smear on their body, and this they used to transport themselves to the sabbat. like the popular conception of the witch riding a broomstick, some witches do attend the sabbat riding a magical stick placed between their legs, but this was rare. sometimes parents would bring their children, only to fornicate with them at the festival. sometimes dreaming humans, uninitiated and unaware of the truth, will accidentally stumble upon the sabbat festivities, and perhaps find themselves in danger. baphomet truly e

MICHAEL W FORD NOX UMBRA

done! by the circle which i evoke nas, shade gateway of the dead- i will walk in the world of shadow and twilight embrace. by the circle of mitrokht, which i evoke vampyre spirit of the eye and the voice, i summon you to encircle my being so it is done! invocation of the vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represented as a partial woman with beast like lower half, owl claws and a hypnotic stare. within her caves by the red sea, the darkness of the earth, the gateway of the demonum she breeds phantoms, shades and lilitu, sexual daimons which cater to the sorcerers who work in her veil. the daemonic feminine itself is defined as instinct, the knowledge of emotion and how one may con

in the darkness, and i taste the heartblood of man and woman, i am awakened in my self and by the shadow tongue- hekas, noastra, zarru! zazas zazas nasatanada zazas! focus upon the arcane of self and the temple of which you create. banish and close the ritual. a ritual of necromancy purpose- to align oneself with the death energy or "emerald flame" of azrail/azrael, the angel of death and hecate- the witch queen of the underworld/dead/crossroads. this ritual was designed as a means of silent communication with the ancestral dead and the shades of the fields of necromance. undertaken- october 28th, 2002 12pm& noon. coven members involved -akhtya seker arimanius, davcina and adrian dagon. weather- cloudy, stormy, very damp and gray. algol temple or chamber is decorated in the necromantic and

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

nvisions the luciferian light. that lucifer is iblis, the imagination and the very foundation of free thought that defines the propagation of the will. from sethanic witchcraft& the left hand path, the introduction to azothoz by the present author [4] see nox umbra, the ritual of entering black eden, the vampyric-luciferian dreaming sigil of the devil-made flesh [5] a ritual performed via book of the witch moon, by the present author and a private version practiced in coven maleficia, the triad of the order of phosphorus. see the book of cain by the present author [6] widdershins is a movement counter-clockwise, a way of going reverse about a circle. see arkon daraul, a history of secret societies, citadel press [7] a term used by scire, g.b. gardner, iv oto to denote the path. pg. 182 of

MOTTA MARCELO THE COMMENTARIES OF AL

deed its father's son, he will not fear to show lack of filial reverence, or presumption, if he forget his family in the fervour of founding one of his own, of begetting boys not better or braver indeed than his brothers, girls not softer or sweeter indeed than his sisters, but wholly his own, with his own defects and desires evoked by enchantment of ecstasy when he dies to himself in the womb of the witch who lusts for his life, and buys it with the coin that bears his image and superscription. such is the secret of the soul of the artist. he knows that he is a god, of the sons of god; he has no fear or shame in showing himself of the seed of his father. he is proud of that father's most precious privilege, and he honours him no less than himself by using it. he accepts his family as of h

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

of the sage in a costly urn, the french officer returns to his native country. he makes his abode in provence, spending his days in experiments with the black pullet. such is the legend of the black pullet, a handbook of magic written in egypt in 1740, and how one may acquire riches through the application of magical rites and ceremonies. the magic of herbs herbs have always been a staple item in the witch s world of chants, spells and rituals. they have a long wiccan tradition, being used for all kinds of weird and wonderful purposes. the historical record shows that they were part of the wiccan tradition amongst the ancient egyptians, celts, druids, romans and greeks. herbs can be obtained in one of two ways. from the countryside where they grow in abundance, or ready-packed for sale in

n three times over an apple, give the fruit to the young girl to eat, and she will surely come to you. the best example of sympathetic magic in witchcraft is the mandrake plant. a rather mysterious plant whose main use in the middle ages was as an aphrodisiac due to its shape, which resembles a certain part of the male anatomy. the powdered root of the mandrake was burned over a fire with some of the witch s pubic hair. at the same time, the witch s lustful desires were spoken, invoking a demon to draw the desired person to the witch s embrace. occult tradition has it that you can t harvest the mandrake plant in the normal way as the scream it gives as it leaves the ground will kill you or drive you mad. the shriek is supposedly the cry of jealous spirits who dwell within. instead you tie

PATH OF INITIATION

er. the purpose of the "time of learning" is to show the initiate how to be aware of their answer- this is why trance techniques and other consciousnessalteration methods are taught at this time. after that point, everything that happens to the initiate is in reality an answer from the otherworld, and this is what the initiate comes to understand, eventually. after these five stages are achieved, the witch or initiate's "fate" is transformed; altered into a new path of internal growth that causes a unknowable route into a new condition, beyond this life (and beyond the death of the candidate. the route of this new condition is the third road to elfland, the destination is mastery, the faery/fetch metamorphosis or the deathless transformation into the ranks of the hidden company, or the gra

PHILIP NEIL MYTHS LEGENDS EXPLAINED

warned to beware a claimant wearing one sandal (as jason did, see left, agreed to name him as his heir if he fetched him the golden fleece belonging to ae tes, the cruel king of colchis. with the help of athena (roman minerva) he built a ship, the argo, and and gathered a crew of 50 or so, the argonauts, which included many of cheiron s ex-pupils. he then sailed to colchis, where ae tes daughter, the witch medea, fell in love with him and helped him to steal the fleece and escape. returning home, medea murdered pelias, but strangely jason did not claim the throne. instead the couple lived in corinth for ten years until jason rejected medea to marry king creon s daughter, glaucis. medea avenged herself by killing glaucis, creon, and her own children by jason, before fleeing. jason died an o

he was strong enough and come to athens. theseus moved the rock with ease, claimed the tokens of his birth, and set out for athens. he encountered many trials along the way (shown here, which he overcame with a skill comparable to that of his cousin hercules. welcomed in athens as a hero, theseus was invited to a banquet at the king s palace. aegeus was unaware of theseus identity, but his wife, the witch medea (see p. 53, had her suspicions and tried to poison him. she failed, aegeus recognized theseus as his son and heir, and medea and her son medus fled. the exploits of theseus this greek plate dates from c. 440 bce and depicts several of theseus exploits both along the road to athens and later in his career when he was recognized as aegeus son and heir to the athenian throne. the bull

PHOSPHORUS

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

rk of iblis grow within them through their own desire to gain knowledge and experience via luciferian and witches sabbat practice. the path of void and the abyss is to encircle yourself upon the path, by the spirit ways and shades of the path. the following books are essential to your initial study- writings by michael w. ford8 luciferian sorcery vox sabbatum yatuk dinoih (second edition) book of the witch moon book of cain azothoz the goetia luciferian edition titles- the sufis by idries shah witcha a book of cunning by nathaniel harris iii the neonomicon by nathaniel harris iii a history of secret societies by akron daraul mastering witchcraft by paul huson call of the horned piper by nigel aldcroft jackson masks of misrule by nigel aldcroft jackson the complete vampyre by nigel aldcroft

goddess represents (and how they are the same) and the results of invoking them within (both male and female. the significance of the feminine (lunar) and the goddess of death and birth. the crimson caul and the birth of lilith within the luciferian circle. a minimum four page essay on the goddess and how this feminine aspect is used within the male or female. see nox umbra, book of cain, book of the witch moon and yatuk dinoih. 3. creation of famulus (familiars) both lesser and greater. submit records and techniques used in creation rites. 4. grimoire working with the red dragon/grand grimoire famulus lucifuge rofocale. pact made with this daemon to invoke and become essentially, to open the way of shadow. 5. cain as the offspring of lilith& samael. tubal qayin and how this force represen

den atavistic knowledge of the daemonum of the earth. see mephistopheles conjuration by michael w. ford 2. the assumption of the flesh of the devil, the power of initiation and the mark of the devil as a rite of passage. the god form of satan the adversary is to understand the fallen aspect of darkness to the 12 rise into the dark light, thus a balanced initiation of flesh and spirit. see book of the witch moon. 3. the astral sabbath, dedication to, preparation and emergence into the astral plane. complete records and insight through including if famulus attends the self. 4. averse tree of life (daath) and the spheres of the qlippoth. devotion to the essence of each sphere and its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the pa

irgin initiate shall enter the light of phosphorus to be born in the darkness of the initiator of the path, azal ucel. let the altar be decorated in the manner of which the sorcerer chooses, but with the algol sigil of standing above it on the wall. the black mirror should be below a larger mirror, symbolizing the opposing 14 gnosis of the adversary. this is the waking initiation into the path of the witch, the devil s kiss of awakening. you may in turn use the caul to cover your head (see nox umbra) and dance widdershins in a circle. as you do this, your pulse rate will increase, you will sweat and grow very hot. as you move and envision the luciferian path opening before you, a religious ecstasy will take you and guide your visions refer to the sufis by idries shah and the maskara (revel

blacksmith who shall light my fire of being! i affirm samael-azazel as my fiery initiator of becoming in the light of the sun! i affirm lilith hecate as the night initiator and goddess of the moon! i affirm my awakening into the throne of baphomet! visualize cain coming forth, bearded and horned with one hammer and a bloodied hand he reaches forth and places an x in blood on your brow the mark of the witch. cain now shines with a violet light, a fire which is both brilliant and darkly beautiful. behold, i am encircled in the witch fire this shall become the serpent path of leviathan! i look forth now to the light in the darkness! behold, lilith emerges to look to her child, my very being dedicated to her. visualize lilith approaching you, she casts a red cloth over your head, the very mark

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

erl'side is a lifelong and necessary process, buf a process which yields toward a more fullness of self. as edinger comments "all these aspects of the rejected shadow are equated with the 'king' which means psychologically that acceptance of the shadow and compassion xvii for the inferior manare equivalent to acceptance of the self."the masses have projected (and not integrated) their shadow from the witch burnings of salem to congressional hearings on censorship of lyrics in rock music. the"occu1t"means nothing more than the study of what is "hidden" beyond the perception of the five senses. electricity could be construed as an "occult"force, and indeed to primitive man (as it manifested as an electrical storm) who partook of the mysterious since this was beyond the bounds of the ordinary

ROBERT KIRK WALKER BETWEEN WORLDS

s if it were [in] a fit of fanaticism, hypochondriac melancholy, or possession of some insinuating spirit raising the soul beyond its common strain [that is, level of existence. if the palpable instances and realities seen and innocently objected [that is, shown] to the senses did not disprove it, and make this matter a palpable verity and no deception [we might think it similar to the results of the witch's ointment, yet since this [second] sight can be bestowed without ointment or dangerous compact [that is, pact, the qualification is not of so bad an original source [as that of witchcraft. therefore: 6. by my lord [tarbett's] good leave i presume to say that this [second] sight can be no quality of the air, nor of the eyes, because: 6,1 [there are people] such as live in the same air an

RUBY TABLET OF SET

a certain component that he has projected outside. on the other hand the characteristic now seems to be in the world outside, most often in other people. most people have a strong resistance against recognizing this distorted selfimage. resistance has in fact originally been one of the central reasons for projection. the most significant examples of the projection of the shadow wilber finds from the witch hunts, the raid of the jews by the nazis, and the ku klux klan. he also reminds of the fear that prevailed during the cold war that 'there is a communist under every bed'(3) i think that projecting the genetic memory of the core family/group into a larger framework, plus a many-sided propaganda, make for so called nationalistic feelings. in all societies there is much more peaceful activ

SABBATIC KABALA OF THE CROOKED PATH

he fetisches are introduced. this refers to the physical presentation of objects of power. we can among these include the common weapons of the warrior of the noble arte, colours, banners and signs are other highly physical objects that are treated. through this act the process of manifestation of the summoned will be enhanced. this cells importance rests in its exploration of the mysteries where the witch and the familiar becomes one. this is performed through procedures of congress where the joining in secret and sacred matrimony are performed. this will include the absolute readiness of the senses. the totality of the body must be brought to a state of reception for the forces to descend upon the mage. he ritual of the opposer will be performed in such occasion and the mage who strives

22nd letter of the sacred alphabet for whosoever is wise practises no magic, but becomes it we are now encountering the last letters of the sacred alphabet, kaph and tau. symbolized by the planet jupiter and the tarot of fortune inte racting with the tau, the cross of the universe connecting saturn with the earth. in this we find wisdom and understanding brought circle round and ended up back to the witch who has restored him-or her on the throne of cain, carrying the cross of the world and has towered by all temptations. through the ordeals jupiter has blessed the witch with the fortune of gnosis. worship not the stone but what it conceals is one of the statements in this cell, and through this it refers to the dawning of the famulus in a physical object and the dawning of the adepts occ

irits the mage is nothing but an ill deformed child in the occult world always craving for the ridiculous. the workings in orders such as the ku- sebittu are design for this kind of growth of the mage. the cultivation of the close relation between the mage and his or her personal genii. the lunar transmission has proved great effect in its ability to disrobe the famulus and connect it deep within the witch blood of the seeker. this cell is a worthy culmination of this highly personal grimoire, that is also just as personal as the ability of the sorcerer are to see the path of uniqueness in all. also, the language and gnosis transmitted in these two last cells will be better off when they speak by them self to the innermost chambers of the witch. the value of a belief lies in its sufficienc

SATANGEL

and horns, and carrying a great sword. tells fortunes, reconciles. buer (goetia, 10th spirit. president commanding 50 legions. appears as a centaur. teaches moral and natural philosophy, virtues of plants, heals all human distempers, gives good familiars. byleth once a prince of powers. cain (hebrew qayin, attainment. son of adam, slayer of abel in the first murder. in some accounts the first of the witch blood lineage, the offspring of the serpent or of the watchers. camio, camael (goetia, 53rd spirit. formerly of the angelic order of angels. appears as a thrush, a man carrying a sharp sword, seems to answer in burning ashes or coals. gives understanding of the speech of birds, bulls, dogs and other animals, and of the voices of the waters. foretells the future. in occult lore he also is

SATANIC BIBLE

not during it. this type of magic is sometimes known as "greater magic. non-ritual or manipulative magic, sometimes called "lesser magic, consists of the wile and guile obtained through various devices and contrived situations, which when utilized, can create "change, in accordance with one's will. in olden times this would be called "fascination "glamour, or the "evil eye. most of the victims of the witch trials were not witches. often the victims were eccentric old women who were either senile or did not conform to society. others were exceptionally attractive women who turned the heads of the men in power, and were not responsive to their advances. the real witches were rarely executed, or even brought to trial, as they were proficient in the art of enchantment and could charm the men a

man is more consistent in his sexual drives than woman (although there are many women with equal or even greater lusts, day to day timing is not as important. any man who is not already drained of all sexual energy is a "sitting duck" for the proficient witch. the time of the year following the spring equinox is the most fraught with sexual vigor in a man, and he asserts himself accordingly; but the witch, in turn, must work her magic stronger, as she will find his eyes will stray. should the fearful ask "is there no defense against such witchery" it must be answered thus "yes, there is protection. you must never sleep, never daydream, never be without a vital thought, and never have an open mind. then you shall be protected from the forces of magic" the ingredients used in the performanc

e of the ritual- not before or after! the purpose of the ritual is to free the magician from thoughts that would consume him, were he to dwell upon them constantly. contemplation, daydreaming and constant scheming burns up emotional energy that could be gathered together in a dynamically usable force; not to mention the fact that normal productivity is severely depleted by such consuming anxiety. the witch who casts her spells between long waits by the telephone, anticipating her wouldbe lover's call; the destitute warlock who invokes satan's blessing, then waits on pins and needles for the check to arrive; the man, saddened by the injustices wrought upon him, who, having cursed his enemy, plods his way, long of face, and forrowed of brow- all are common examples of misdirected emotional e

SATANIC RITUALS

ng picture. but it is folly, because it bestows a degree of intellectual sophistication on people who were essentially ignorant, and who were willing to go along with whatever form of worship the opinion makers gave them. at any rate, during the period when accounts of the black mass were employed as propaganda against "heretical" sects and orders, few cared about the finer points differentiating the witch from the satanist. both were as one in the eyes of the inquisitors, although it is safe to say that unlike the majority who bore the label of witch, those who conducted themselves "satanically" often earned their stigma. this is not meant to condone the actions of the inquisitors against such freethinkers and rebels, but to concede that they were a very real threat to the holy fathers. s

SATANICON

d demons exist to xians they are hypocrisy, weakness, guilt, ignorance devils and demons exist to the satanist they are pride, selfishness, strength, creativity to be a xian is to be doomed to have never lived. god s commandment states you shall not kill. contrary to this, xians and their parentage are responsible for millions of murders i.e, the xian crusades, the st. bartholomew s day massacre, the witch trials and executions, the crimes of the inquisition xians are not god! they haven t the right to judge, nor do they have the right to kill another human being based upon religious prejudice according to their god s law. damn them! xians are the greatest opponents of occultism. yet, they claim to be the greatest fortune and misfortune tellers. xians want to become omnipotent and immortal

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

may have been connected with the dark goddess- the dog being one of the sacred animals of hekate- rather than with satan himself. the witches would then approach and adore the devil, though their approach would be in a manner foreign to normal men, such as walking crab-like or with their backs turned to him. after this 'came the offering of the candles to the devil and the obscene kiss'(7) where the witch kisses the devils behind. following the obscene kiss, initiation, baptism or marriage would occur followed by the feast and the orgy which concluded the witches sabbath. the inclusion of a feast and an orgy at the end of the witches sabbath is very much reminiscent of the bacchanalia that existed during the times of the roman empire. the bacchanalia was originally a secret sorority that

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

im of revealing secret wisdom that should have been kept secret among initiates into the religion. wiccan beliefs and practices in 1974 a number of wiccans gathered in minneapolis, minnesota, where they drafted a statement containing the magic in wicca it s common knowledge even among the masses that witches practice magic. they may have misguided ideas concerning the type of magic performed, but the witch is firmly linked in popular thought with the magical arts. wicca is. a religion that embraces magic as one of its basic concepts. this isn t unusual. in fact, it s often difficult to discern [determine] where religion ends and magic begins in any faith. still, magic plays a special role in wicca. it allows us to improve our lives and return energy to our ravaged [damaged] planet. wiccans

. http//www. kidsfreesouls.com/gandhiji.htm (accessed on june 1, 2006. welcome to mahatma gandhi one spot complete information web site. http//www. mkgandhi.org (accessed on june 1, 2006. 136 world religions: biographies mahatma gandhi gerald brousseau gardner born: june 13, 1884 blundellsands, england died: february 12, 1964 british religious leader; witch; writer i think we must say good-bye to the witch. the cult is doomed, i am afraid, partly because of modern conditions, housing shortage, the smallness of families, and chiefly by education. the modern child is not interested. he knows witches are all bunk. gerald b. gardner, the pioneer of the modern witchcraft revival movement, was a writer and occultist. an occultist is someone interested in supernatural powers and mystical knowledg

y/corbis. 140 world religions: biographies gerald brousseau gardner may have toned down some of crowley s information regarding sexual practices and also helped to insert an emphasis on goddess worship. in 1954 gardner published witchcraft today, perhaps his most influential work. in it he acknowledged and drew from the theories of egyptologist margaret murray (1863 1963) and her 1921 witchcraft: the witch cult in western europe. murray s book posed the theory that witchcraft was the remaining aspects of pagan religions that had survived the arrival of christianity and the centuries of witch hunts that followed. murray held that the practice of witchcraft went back to ancient times and was widespread throughout europe. these ideas gained some popularity, although many of her professional c

the practice of witchcraft went back to ancient times and was widespread throughout europe. these ideas gained some popularity, although many of her professional colleagues mocked them. gardner was intrigued by her theories and asked murray to write the forward to his book. in witchcraft today gardner complained that witchcraft was in danger of dying out. he wrote: i think we must say good-bye to the witch. the cult is doomed, i am afraid, partly because of modern conditions, housing shortage, the smallness of families, and chiefly by education. the modern child is not interested. he knows witches are all bunk. the book s publication, however, brought about a resurgence of interest in england and led to the formation of many new covens. gardner was dubbed by the english media as britain s

ically starting rituals by sweeping a sacred place where an altar is set up. this sweeping is not just for cleanliness. as part of the ritual, it symbolizes the act of purifying, or making holy, the sacred space for worship. in fact, witches in many cultural traditions were believed to have been associated with brooms. in mexico before the arrival of christopher columbus in the fifteenth century, the witch deity tlazelteotl was often pictured naked, riding on a broom. the ancient chinese worshipped a broom goddess they called on to bring good weather. in europe, witches were believed to ride in the air on brooms, which some at the time believed proved that they were allied with the dark powers of satan. world religions: primary sources 101 wicca: a guide for the solitary practitioner is no

SEVEN SHADES OF SOLITUDE

her own sole magical partner or chosen ritual consort. this is the solitude of the mage who enters the harem of the sole other, the adytum of the muse s devotions. when the inspiration of one s perfect loneliness is not other than the manifest presence of one s beloved the door unto this hermitage has truly opened. the hermit of sacred marriage resides under the patronage of liliya and mahazhael, the witch-queen and king of the faithful gods. the blessings of this spiritual station are the elixirs of the love-feast, the eucharist of flesh and blood, the well-spring of love as inspiration, the mirror of gazes from whence dreams take flesh, the secret of union, and many more, exceeding great virtues of the heart. iii) the third solitude is the hermitage of the journeyman. this is the solitud

is the solitude of one who draws inward to the circle of his own self-brotherhood- the arena of his own mental and sensory faculties, and who engages with none but the spirits, genii and deities of the path. the hermitage of the journeyman resides under the patronage of abel or habil, he who is perpetually overcome in the ordeals of initiation. it may also be seen to reside under the auspices of the witch-father called qinaya habil-zhiva, he who is known as the resurrector of abel, who watches over all such deeds that succeed in the transmutation of will through self-sacrifice. the gifts bestowed at this station of the soul are numerous and it is within this hermitage that any true aspirant must secure himself in introspective contemplation if he is truly to comprehend the orientations an

SIR WALLIS BUDGE EGYPTIAN MAGIC

was so unpopular that "a company of hags roasted his image made of wax upon a wooden spit, reciting certain words of enchantment, and basting the figure with a poisonous liquor. these women when apprehended declared that as the wax melted, the body of the king should decay, and the words of enchantment prevented him from the refreshment of sleep" the two following extracts from thomas middleton's the witch 2 illustrate the views held about wax figures in england in the time of this writer. 3 p. 99 i "heccat. is the heart of wax stuck full of magique needles" stadlin 'tis done heccat. heccat. and is the farmer's picture, and his wives, lay'd downe to th' fire yet? stadlin. they are a roasting both too. heccat. good: then their marrowes are a melting subtelly and three monethes sicknes sucks

cepan on the fire were forced down the throat of the deceased, her husband asking her in the name of the father, son, and holy ghost, if she was his wife. he then stripped her naked, threw her on the floor, and pouring paraffin over her, set her on fire. cleary, assisted by j. dunne, p. kennedy, w. kennedy, and others, next took her to the fire and forced her to sit upon it in order to "drive out the witch" which possessed her. she was next laid upon the bed and shaken, while her husband recited the words "away with you" meaning the evil spirit, or spirits, and at six o'clock on the morning of the 15th of march the priest was sent for to exorcise the spirits with which the house was thought to be filled. a herbalist called denis ganey was present at the time, being charged as an accessory

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

semen's word were reported to summon forth old hornie with certain prayers and bible passages said backwards. the northumberland witches likewise used the reversed lord's prayer to summon the old one. the logic is simple; the reversing the prayer means "reversing the flow" and returning to the source of the prayer- that is, the mystery of holiness, called by some "god, from which all things flow. the witch knows that reversing the prayers takes them back to the true source of all words, all language, all cunning- the true horned father himself. the psychological and mystical impact of reversing prayers cannot be understated; it is very effective and a source of great power for the cunning witch. fill your mind with the desire to bring the old one into complete presence, and say: amen: evil

SORCERIES OF ZOS

debased counterfeits. the principal symbols of the original cult have survived the passage of aeon- long cycles of time+ they all suggest the backward way- the sabbath sacred to sevekh or sebt, the number seven, the moon, the cat, jackal, hyaena, pig, black snake, and other animals considered unclean by later traditions; the widdershins and back-to-back dance, the anal kiss, the number thirteen, the witch mounted on the besom handle, the bat, and other forms of webbed or winged nocturnal creature; the batrachia generally, of which the toad, frog, or hekt. was preeminent. these and similar symbols originally typified the draconian tradition which was degraded by the pseudo witch-cults during centuries of christian persecution. the mysteries were profaned and the sacred rites were condemned

cribed in the book of pleasure (a.o. spare, republished 1975 (27) see letters on od and magnetism; karl von reichenbach, london, 1926 (28) the book of pleasure, p.56 (29) see the secret life of salvador dali, new york, 1942 (30) they were carried over from the draconian or typhonian traditions of predynastic egypt. see the magical revival, chapter 3 (31) the way of resurgent atavisms (32) hecate, the witch or transformer from dark to light, as the tadpole of the waters to the frog of dry land, as the dark and baleful moon of witchcraft to the full bright orb of magical radiance and enchantment exemplified for spare by 'witch' paterson who changed from the hag to the virgin before his eyes. see images and oracles of austin osman spare, 19ca introduction the cult of the all-seeing eye has ex

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

nnot dismiss the evidence that many, if not most, who employ the sign are, in fact, thereby honoring satan, the rebellious dark angel. the case here, later in this chapter, of the vampire satanists who stabbed a victim 66 times and drank his blood undeniably stamps the el diablo hand sign given by the murderers as intensely satanic in nature. neither can the picture here of the hindu sect member, the witch, and of anton lavey, high priest of satan, giving the sign also be disputed or explained away. as for the photos of the top-ranked christian evangelists shown in the pages that follow, what do you have to say, dear reader? are these men servants of the one, true god as revealed in the holy bible, or do they cryptically serve his adversary, lucifer? judging from their hand gestures, what

for the illuminari, sort of a pared down, basic sun sign. that is why the circle is used so frequently and in a score of configurations within masonic and other secret society networks. it is also a staple of witchcraft and satan worship. bill schnoebelen, author of many books unmasking freemasonry, witchcraft, and the occult, was himself formerly a mason as well as a male witch. he has described the witch's "temple" as follows: in witchcraft, the "temple" is frequently not a building but rather a sacred "magic circle" laid down on the floor of a room with great ceremony. it is the sacred space of the wicca and serves the same function as a temple does to the mason.8 464 codex magica scorched by the sun 465 gods or men? is there a concerted plot to flood our consciousness with images that

posites. the face in the shadow the complete book of witchcraft3 explains further the occult meaning. when the sign is given to produce a shadow behind, a diabolical image appears that seems to be the face of the devil. witches and magicians and some catholic popes used this image to effect emotional responses: there was a deeply seated belief in the fascination or enchantment of shadows; so that the witch, or magician, could use them to either produce sickness and death or to inspire love..the shadow of the (satanic) priest's fingers raised in blessing was considered to have evil significance. a remarkable thing occurred with the hand so lifted, is that its shadow resembles the head and horns of the goat of baphomet..the symbol of black magic. the use of the 'shadow of blessing' was regar

THE BOOK OF PLEASURE

s created especially for initiates of the order of phosphorus by frater a.s.a. iv, for the purpose of education and initiatory pursuits. this edition is not to be sold or spread further than to initiates of toph. in my own foundations of what became luciferian witchcraft, the gnosis of chaos and of order may be found in the art and writings of austin osman spare. zos vel thanatos, his name within the witch cult according to kenneth grant presents the significance spare had on formulating a modern approach to magic and dream control. within the book of pleasure you will find methods of achieving contact with your holy guardian angel/luciferian angel which may further empower the rites of azal ucel and ritual of the adversary by michael w. ford. i have included the introduction by kenneth gr

intained that he was in communication with extra-terrestrial intelligences and conscious forces possessed of superhuman power and knowledge. he referred frequently to black eagle,(note 6) who inspired many of his 'magical' drawings. black eagle seems to have been a concentration of sinister trans-cosmic current which, according to h.p. lovecraft (note 7, had been tapped in its primordial phase by the witch cults of new england. perhaps black eagle was the alter ego of mrs paterson, for it was not long after her death that this current began to manifest in spare's work. whatever the identity of spare's genius- mrs paterson, black eagle, or one of the 'host of familiars' by which he was habitually surrounded- the fact remains that spare produced a large amount of work during abnormal states

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

a, where he had supported his family by starting his own driving school. m delving deeper gregory, anita. the strange case of rudi schneider. metuchen, n.j: scarecrow press, 1985. inglis, brian. science and parascience: a history of the paranormal. london: hodder and stoughton, 1984. tabori, paul. companions of the unseen. new hyde park: n.y: university press, 1968. witch of endor (c. 1025 b.c.e) the witch of endor receives her indelible moments in the spiritual history of the judeo- christian traditions in chapter 28: 4 28 of i samuel. saul, king of israel, had begun his reign with a great military victory over the ammonites, but he, who had once been a humble man, allowed his early successes to go to his head. when it becomes apparent to king saul that david, once a mere shepherd boy who

o god, saul tells one of his servants to find him a woman who has a familiar spirit (i.e, a spirit medium) who can speak to the dead. the servant reminds saul that he had passed laws that forced all such mediums and wizards out of the land under penalty of death, but, he admits, he does know of such a woman who lives at endor. saul disguises himself and, accompanied by two loyal men, comes to see the witch of endor after it is dark. getting directly to the point, saul asks the woman to ask her spirit control to summon someone from the dead so that he might speak with him. no fool, the medium plays it very carefully, and reminds the stranger that saul has driven all such men and women who claim to have familiar spirits out of the land of israel. if she even acknowledges that she has such ab

ch men and women who claim to have familiar spirits out of the land of israel. if she even acknowledges that she has such abilities, she could be put to death. saul, desperate for counsel from the spirit of samuel, swears to her by the lord that no punishment will come to her if she will perform this favor for him. he promises that he will tell no one. satisfied with her client s oath of secrecy, the witch asks whom she shall ask her spirit control to summon from the land of the dead. saul answers, bring me samuel. when the woman sees the spirit of samuel materialize before her, it is also given to her to know that her client is king saul, none other than the very ruler who had banished all mediums and conjurors from israel. saul once again reassures her that no harm will come to her, but

s nothing he can do or say to help him, because the lord has departed from him and will turn the kingdom of israel over to david. moreover, saul and his sons will soon be with samuel among the spirits of the dead, slain in battle by the philistines. saul trembles and falls to the ground in a faint. he is weak because of fear and because he has not eaten a single bit of food all that day or night. the witch of endor prevails upon him to eat something, and saul s two bodyguards agree with her insistence that he needs nourishment. the woman kills a calf that she has been fattening for a special occasion, prepares its meat along with some unleavened bread that she bakes, and saul dines with her and his men before he takes his leave to meet his destiny on the battlefield. the dictionary of jewi

n him to eat something, and saul s two bodyguards agree with her insistence that he needs nourishment. the woman kills a calf that she has been fattening for a special occasion, prepares its meat along with some unleavened bread that she bakes, and saul dines with her and his men before he takes his leave to meet his destiny on the battlefield. the dictionary of jewish lore and legend states that the witch of endor was able to raise samuel from the spirit world because he had been dead less than 12 months, and the soul stays close to the body for this period. certain traditional accounts of the incident state that other spirits, including moses, came with samuel because when they saw his spirit arise, they thought that the resurrection of the dead had begun. other scholars are divided in t

d less than 12 months, and the soul stays close to the body for this period. certain traditional accounts of the incident state that other spirits, including moses, came with samuel because when they saw his spirit arise, they thought that the resurrection of the dead had begun. other scholars are divided in their opinions whether the apparition of samuel was real or fraudulent, some stating that the witch of endor only placed saul into a trance and deceived him into believing that he had seen samuel. the witch of endor has become the prototype for the spirit medium as a necromancer, a magician who raises the spirits of the dead. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 132 mediums and mystics thewitch of endor has become the prototype for t

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well. nor did it accomplish any useful purpose to take betsy out of the cabin into the home of neighbors the trouble simply followed her there and upset the entire house. by now the haunting had achieved wide notoriety, and the disturbances were thought to be the work of a witch, who had set her evil spirits upon the bell family. each night the house was filled with those who sat up trying to get the witch to talk or to communicate with them by rapping on the walls. the disturbances soon became powerful enough to move outside the cabin and away from betsy. neighbors reported seeing lights like candles or lamps flitting through the fields, and farmers began to suffer stone-throwing attacks from the bell witch. these particular peltings seemed to have been more in the nature of fun than some

came powerful enough to move outside the cabin and away from betsy. neighbors reported seeing lights like candles or lamps flitting through the fields, and farmers began to suffer stone-throwing attacks from the bell witch. these particular peltings seemed to have been more in the nature of fun than some of the other manifestations of the spirit. young boys in the area would often play catch with the witch if she happened to throw something at them on their way home from school. once an observer witnessed several boys get suddenly pelted with sticks that flew from a nearby thicket. the sticks did not strike the boys with much force, and, with a great deal of laughter, the boys scooped the sticks up and hurled them back into the thicket. once again, the sticks came flying back out. the obse

bserver witnessed several boys get suddenly pelted with sticks that flew from a nearby thicket. the sticks did not strike the boys with much force, and, with a great deal of laughter, the boys scooped the sticks up and hurled them back into the thicket. once again, the sticks came flying back out. the observer cut notches in several of the sticks with his knife before the boys once again returned the witch s volley. he was able to identify his markings when the playful entity once again flung the sticks from the thicket. the witch was not so gentle with the scoffers who came to the bell home to expose the manifestations as trickery. those who stayed the night invariably had their covers jerked from their beds. if they resisted the witch s yanking, they were slapped soundly on the face. spi

flung the sticks from the thicket. the witch was not so gentle with the scoffers who came to the bell home to expose the manifestations as trickery. those who stayed the night invariably had their covers jerked from their beds. if they resisted the witch s yanking, they were slapped soundly on the face. spiritists, clergymen, reporters, and curiosity seekers had waged a ceaseless campaign to urge the witch to talk and declare herself and her intentions. at last their efforts were rewarded. at first the voice was only a whistling kind of indistinct babble, then it became bolder a husky whisper speaking from darkened corners. at last, it became a full-toned voice that spoke not only in darkness but also in lighted rooms and, finally, during the day as well as the night. immediately the charg

er speaking from darkened corners. at last, it became a full-toned voice that spoke not only in darkness but also in lighted rooms and, finally, during the day as well as the night. immediately the charge of ventriloquism was heard from the skeptical. to put a halt to the accusations of trickery, john jr. brought in a doctor, who placed his hand over betsy s mouth and listened at her throat while the witch s voice chatted amicably from a far corner of the room. the doctor decreed that the girl was in no way connected with the sounds. from the beginning of the witch s visitation, it had minced no words in its dislike of john bell, betsy s father. the spirit often swore to visitors in the bell home that she would keep after him until the end of his days. to a visitor s question concerning it

voice chatted amicably from a far corner of the room. the doctor decreed that the girl was in no way connected with the sounds. from the beginning of the witch s visitation, it had minced no words in its dislike of john bell, betsy s father. the spirit often swore to visitors in the bell home that she would keep after him until the end of his days. to a visitor s question concerning its identity, the witch once answered that it was a spirit who had once been very happy, but it had been disturbed and made unhappy. later, the witch declared itself to be the spirit of an indian and sent the family on a wild bone chase to gather up all of its skeletal remains. if her bones were all put back together, she would be able to rest in peace, the entity lied to them. later, the witch told the family

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

mnant of an ancient pre-christian fertility religion that had nothing to do with the christian concept of a devil that the witches had allegedly worshipped and brought upon them the wrath of the church during the time of the burning, the inquisition. although murray fs work underscored the research of leland, she seemed to have been unaware of his groundbreaking studies. however, it was her book, the witch cult in western europe (1962, that established a doctrine that would be maintained for many years.wiccans were members of an ancient pre-christian religion that once thrived and flourished openly and had then survived underground for many centuries. gerald brosseau gardner (1884.1964) is considered the father of all contemporary expressions of wicca, and he became a wellknown practitione

ers and other pagans in america today boston: beacon press, 1986. buckland, raymond. buckland fs complete book of witchcraft. st. paul, minn: llewellyn publications, 1987, 1997. gardner, gerald b. the meaning of witchcraft. new york: samuel weiser, 1959. leland, charles g. aradia: the gospel of the witches. reprint, new york: buckland museum of witchcraft and magick, 1968. murray, margaret alice. the witch-cult in western europe. oxford: clarendon press, 1962. margot adler (1946) margot adler is the author of drawing down the moon: witches, druids, goddess-worshippers and other pagans in america today (1986) and heretic fs heart: a journey through spirit and revolution (1997. she received her b.a. from the university of california at berkeley in 1968, has a master fs degree from columbia f

grated to the united states in 1962, settling in brentwood, long island, new york. buckland went to work for boac (now british airways, which enabled him to travel extensively. he stayed with the airline for 10 years. the buckland family.nominally church of england.was not particularly religious, but buckland fs reading drew him to witchcraft. he was greatly influenced by margaret murray fs books the witch cult in western europe (1921) and god of the witches (1952) and by gerald gardner fswitchcraft today (1954) and the meaning of witchcraft (1959. entering into a mail and telephone correspondence with gardner, buckland eventually was introduced to gardner fs high priestess, lady olwen (monique wilson, who initiated him into wicca in perth, scotland, in december 1963. buckland had finally

ed as technical advisor for the orson welles movie necromancy (1972 (the witching on video, appeared in small character roles in movies, and has lectured at many colleges and universities across the united states. among buckland fs best-known titles are practical candleburning rituals (1970, the tree: complete book of saxon witchcraft (1974, doors to other worlds (1993, scottish witchcraft (1991, the witch book (2001, and the buckland romani tarot (2001. other books are advanced candle t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 81 in1966 raymond buckland opened america fs first museum of witchcraft and magic. magic (1996, anatomy of the occult (1977, the book of african divination (1992, buckland gypsies f domino divination d

zance, who agreed to initiate a few students if they met certain conditions. frost was among a group of four who were blindfolded and taken out to a place they later identified as boskednan, a nine-maidens circle (the breath of nine maidens heats the celtic goddess cerridwen fs cauldron of inspiration) they went through an initiation similar to the initiation that would appear many years later in the witch fs bible and it was on that occasion when frost got the scar on his wrist, the spirit-through-fire scar that is still visible. roots of that coven fs practice have always intrigued frost because they seemed to owe nothing to gerald gardner fs work and because the order of service (the same as that shown later in gavin and yvonne frosts f the good witch fs bible) did not resemble that of

o became an item. i became interested in gavin fs path. the teachings of spiritualism and buddhism overlapped some aspects of the craft, so learning the craft was a natural step. after his divorce we moved together to st. louis. there his work as international sales manager implied even more travel and longer hours away from home. i used my time to type all the school fs lectures and the draft of the witch fs bible. h (1972) yvonne said that gavin fs witnessing bronwyn fs birth brought him an epiphany. he gave up his career in aerospace, though he worked intermittently for a year or so as a consultant, and committed his life and energies to the craft. gno more gold credit cards, no more first-class flights world-wide, no more captain of industry and management matron for the two of us, h y

THE GOD OF THE WITCHES

n was seldom recorded, for paganism belonged there as here tothe inarticulate uneducated masses who remained for many centuries untouched by the new religion. i havenot attempted to give every known instance of the beliefs and ritual of the "witches; all i desire to do is topresent to the reader a fairly complete view of the cult from contemporary evidence. i have also, as occasionarose, compared the witch-cult with other religions of ancient and modern times.my grateful thanks are due to my sister, mrs. m. e. slater, and to mr. g. a. wainwright for much kind helpand many valuable suggestions; and to mr. f. rutter, town-clerk of shaftesbury, for the information whichhe so kindly furnished concerning the prize besom.in conclusion, there is one request i wish to make of my readers. since my

istian archbishops and bishops had not succeeded in doing more than wrest an outward conformityfrom the rulers and chiefs, while the people and many of the so-called christian priests remained in unabatedheathenism.that the worshippers regarded the so-called "devil" as truly god is clearly seen in the evidence even whenrecorded by their fanatical enemies. in more than one case it is remarked that the witch "refused to call himthe devil, and in many instances the accused explicitly called him god. the following instances are notexhaustive, they cover a century and are taken from the actual trials as well as from the generalisations ofthose writers who heard the evidence at first-hand and had themselves tried many cases. danaeus[6] wassuch an author, he wrote in 1575 that the "witches acknow

son dei, dei being considered as a personal name by the ignorantworshippers. in the same way the devil of dame alice kyteler was called in the latin record sometimesrobin artisson, sometimes robinus filius artis. the magical word maikpeblis is probably, like kochl366ffel, aconfused rendering of a traditional name.the name of the god in guernsey was hou. this is clearly indicated by the version of the witch song or hymnquoted by bodin in 1616,[44] where his "diable" is the equivalent of the guernsey hou. bodin's version is,"har, har, diable, diable, saute ici, saute l340, joue ici, joue l340; the guernsey version runs "har, har, hou,hou, danse ici, danse l340, joue ici, joue l340. the names of many of the smaller islands of the channel islandgroup are compounded with the name of this obscur

ty. the name does not occur till the fifteenth century when it appears in a hymn, in which he is plainlycalled god. in view of the fact that the name is that of a "devil" and that it is compounded with other elementsin place-names, it seems not improbable that the god of the old religion survived in wales where thechristian church did not persecute. it is an interesting suggestion that the har in the witch song is the sameas the cry of haro used in guernsey as a cry for help against injustice.the most interesting of all the names for the god is robin, which when given to puck is robin goodfellow. itis so common a term for the "devil" as to be almost a generic name for him "some robin the divell, or i wotnot what spirit of the ayre.[45] dame alice kyteler called her god, robin artisson, and

verlooked, the weepingpraying populace are alike in all three cases.if then there were more than one robin hood at the same time in different parts of the country his ubiquity isexplained; the name would then mean robin with a hood, and would be the generic appellation of the god. inchapter ii i have called attention to the great importance of the head-covering among the fairy folk, and inmany of the witch-trials the "devil" is described as wearing a hood. the most celebrated historical robinhood was the earl of huntingdon in the reign of richard i, who being himself a plantagenet belonged byrace to the old religion. i have pointed out in my witch cult in western europe that more than one devilcan be identified, but in the earlier times the identification becomes increasingly difficult as

f trespass"[48]the continuity of the pagan religion through the medieval period cannot be gainsaid when it is foundsurviving to the present day. i quote from an article by the rev. john raymond crosby, d.d, d.c.l, ph.d.,in the living church for march 2, 1929, which states that the rites are still to be found in pennsylvania andare practised by people who have been in america for five generations. the witch "lives alone, with thetraditional black cat, in a small house filled with herbs, charms and the implements of her profession. hercompatriots have a firm conviction that she, together with her ancestors for untold generations, entered into adefinite compact with the devil who in his proper person is the father of all the children of the family. certainother members of the sect, the elect

THE GOLDEN ESSENCE

mparison can be (and will be) applied when we discuss the relationship of the lightbringer to the horned father, below. the point here is to point out that the mother and her daughter are overlapping figures; the children of the gods are bearers of their parent s power and presence, just like human children bear their parents essence and blood. there is a mystery here, in the relationship between the witch gods, and their godly children, just as there is a similar mystery between the relationship of the witch gods and their human children. all of the wise must strive to understand this relationship. the dame s daughter went on to become the queen of elfhame, or of the underworld; she gained that crown through her journey and deeds. the mythology will demonstrate this. it was the dark one

mysterious third state that is separate from all dualities, and yet, somehow mysteriously related to them. it is (as thomas then saw, after he ate the housle with the queen) the mysterious third road between the road that leads to life and the road that leads to death. the third road is the way that the hidden company follow, the way of the master-men and master-women. it is the hidden road that the witch-way reveals to those who understand. to truly exist, to be aware of what you really are, is not to be an individual, nor is it to be one with all. those are just dualities, neither of which truly sums up what we are. we are both of those things, yet fully neither, because we are something still greater, a third mysterious thing, which the child represents. and the housle is the key to it

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

had to understand and perceive darkness, to taste the shadows and become as god (the knowledge of good and evil. the initiate of the luciferian path explores the darkness as a point of development, a testing of spirit and the possibility of self isolation. as the initiate confronts in various forms what is called the devil, the averse and life-giving spirit, he or she then becomes as this spirit. the witch or sorcerer becomes stronger in their results of magical practice, and they begin to note concrete results within and outside the self. at this point many will fail, to face the devil or shadow side will often lead the individual to face his or her worst fears and weaknesses, that which can destroy 4 the individual not strong or prepared enough to become as a god or goddess. it is at thi

rth lilith, the lilitu (succubi) for dreaming congress. nox umbra brings to light a new perception of witchcraft and sorcery, how it may be explored in a positive manner and a challenging path way into the shadow. nox umbra contains a sigillic formula which opens the reader to the spirit of the book, shaitan of midnight the initiatory guide of the path. beautifully illustrated by elda isela ford, the witch artist known for her work in book of the witch moon, sabbatic sorcery, azothoz and yatuk dinoih. also featured are illustrations by british hereditary witch nathan 7 harris whose art along with elda s opens the gates of necroerotic dreams of those who dare to walk this path. the forbidden formula is presented within this grimoire as something which creates angels and demons. nox umbra un

sorcerer with the spirit familiar, and the dreaming body taking the shape of whatever night form he or she wills. the illustrations of nox umbra are equally as a part of the grimoire as the text. each drawing by soror davcina (elda isela ford) presents an adversarial sigil of isolated obtainment, that each embodies a staota (see yatuk dinoih- second illustrated edition) which empowers the mind of the witch or sorcerer. a z o t h o z a book of the adversary by michael w. ford illustrated by elda isela ford azothoz is a formula used specifically in the golden dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twilight, thus as azothoz is a reverse partly

on of the darker aspects of the sorcerous path. azothoz is a grimoire of lyric, that by recitation does the essence make itself known. what is united is the archetypes of old and various cultures, set cain lilith ahriman azazel. the watchers are made flesh in the body of the sorcerer, thus their knowledge be made manifest through deeds and action. the book of cain the grimoire of the initiator of the witch path by michael w. ford illustrated by elda isela ford cain is presented in hebrew folklore as the first murderer, who having slain his brother, had become the deathless wanderer of the earth. being a nomadic spirit, cain came unto his original spiritual initiators, lilith and samael (also known as azazel, and by means of dreaming, was self-initiated into the mysteries of sorcery and mag

er crowley, francis barrett, s.l. 10 macgregor mathers and other sources. the invocations of this edition were written by michael ford, who has a background in elements of chaos sorcery, sabbat witchcraft and dream/astral practice. many of the formulas of left hand path sorcery may be found in ford s other publications, nox umbra, yatuk dinoih, the toad rite, the book of cain, azothoz and book of the witch moon (among others. the left hand path is essentially antinomian practice of self-isolation, development and the strengthening of the psyche via selfdeification. the witch or sorcerer becomes the flesh through which his or her gods manifest, they are isolate and strong in this practice. the danger of goetic sorcery lies in that such antinomian work with angelic (meaning the higher facili

eir tribe. the torch or candle between the horns was added, signifying wisdom from the head of the teacher. the aniza tribe also had a symbol of the wasm or tribal brand, which was a symbol which resembled a birds foot. the clan was also known for their use of the bloodletter8 which was called the adhdhame, or athame. in later times, the aniza tribe migrated to spain which brought some aspects of the witch-cult to europe. other middle eastern sects which marked themselves as walkers between worlds were the maskhara (called also dervishes, being a sect which were marked on the skin (mabrush) and intoxicated with the thorn apple, the same as mandrake. both contain alkaloids and cause the sensation of flying. in the western world, the mark of cain is this very marking which initiated the body

THE SHADOWED ONES

on and angel in the flesh, devour and thirst eternally for knowledge and matter. place yourself above the church and its sheep. they cast stones at the wolf in the wild, yet it survives while they kneel and decay in houses of death and sickness. we vomit upon them to clean our stomachs of that sickness of spirit. let those who seek the angels know, that by dream and within the cradle of man flows the witch blood of the watchers. those who can hear this distant call can then seek us by crossways not found by common clay. the touch of azazel brings a fire to the clay which then allows that genius to shape his flesh in dream and waking according to his desire. do not let this flame be extinguished, for a will which does not bend strengthens in the 3 forge. seek the daemon of cain through the

THE WITCH CULT OF ZOS VEL THANATOS

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

t to manipulate this power, which the morning star has done successfully. the watchers and the nephilim understood this fact clearly and so did their will in the same fashion. the luciferian bloodline of those descended from fallen angels is present clearly in this age, equaled with those who were spiritual heirs as well. the craft taught by the fallen angels is further outlined in my the book of the witch moon, which further introduces what can be considered disciplined chaos sorcery. the methods of chaos magick are based within the theories of the universe being subject to those who may open and use the mind on numerous levels. the effects of the earth are reactions to theories and ideas enfleshed. magick is nothing but a science of the mind. it is our psychic connection between the univ

oughly the four horsemen of sex, being that these are four elements of building, focusing and releasing this powerful force of promethean fire-the mind and will united by dissolution of opposites. kia itself seeks the necessary manifestation by the act of love, considering it seems to incarnate or flow backwards. this can be viewed as an initiation resembling what has been described in my book of the witch moon as the osculum infame, or kiss of shame. the devil itself, resembling the o can achieve autoerotic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is

/celestial sabbat. the sleeping offer their veins to the mouths of the black adept, who then drinks in turn from the wound of lilith az, the fountain of trshna, or thirst, the very graal of the devil. the ophidian oracle the black (lilith az) and the red (samael) snake are the dual knowledge of kundalini, both represent the polarity of sexual magick and independent consciousness. here one may see the witch with her familiars and servitors, sexual playthings and the serpent of knowledge moving towards the yoni or eye of darkness. this is the essence of the path found in the grimoire adamu, forbidden sexual sorcery. vampires at play those who fell from the heavens and brought to man the gnosis of the black flame, also sought the elixir of life, their devouring desires sought to dance widders

h found in the grimoire adamu, forbidden sexual sorcery. vampires at play those who fell from the heavens and brought to man the gnosis of the black flame, also sought the elixir of life, their devouring desires sought to dance widdershins around the circle of flame, those who by dreaming path shared the very blood offered from the cup of az to then empower and envenom our sorcerous spirits. here the witch takes copulation and is given the knowledge of the fell angel, who is to share with her the blood of the dragon offered from the depths of darkness. i am all sexuality. transudation of hecate here the hag or dark moon of hecate (lilith, by the way of crossroads sheds the flesh to go forth to the sabbat. this ecstasy brings spirit un-form, and the desire of her is shown in her familiars a

within) is uplifted by rite and trance, can then their very words make the flesh they seek. by the whore who is a divine mother and love, to the winged familiar of the black eagle s flesh, to the baphometic god which is our desire flesh out, can then we rise to the totem of our gods and goddesses. witch mother this is the desire of the hag and the circle of the triple moon d queen of the sabbat. the witch mother speaks to us in dream, offers withered flesh to the repulsed and becomes as beauty in the black mirror of desire. in the circle join with her no matter the repulsion, for therein is the ascension to the luciferic angel. in death we find new life, a flame still exists where once heat did rage. as the elixir falls, she is always there to catch it, greedily, to speed forth a new chil

TRUE HISTORY OF WITCHCRAFT

1692 which brings the whole idea of a surviving religious cult into question. it is now the conventional wisdom on the witchburning mania which swept like a plague over much of europe during the transition from medieval world to modern that it was just that; a mania, a delusion in the minds of christian clergymen and state authorities; that is, there were no witches, only the innocent victims of the witch hunt. further, this humanist argument goes, the `witchcraft' of satanic worship, broomstick riding, of sabbats and devil-marks, was a rather late invention, borrowing but little from remaining memories of actual prechristian paganism. we have seen a resurrection of this mania in the 1980s flurry over `satanic sacrificial' cults, with as little evidence "the concept of the heresy of witch

d to evil. one need only read a few of the accounts of the time to realize that, had there been at the time a religion of the goddess and god, of seasonal circles and the book of shadows, such would likely have been blurted out by the victims, and more than once. the agonies of the accused were, almost literally, beyond the imagination of those of us who have been fortunate enough to escape them. the witch mania went perhaps unequaled in the annals of crimes a true history of witchcraft get any book for free on: www.abika.com 6 against humanity en masse until the hitlerian brutality of our own century. but, no such confessions were forthcoming, though the wretches accused, before the torture was done, would also be compelled to condemn their own parents, spouses, loved ones, even children

ristian mythology, the virgin mary. one more quote from dr. robbins, and i will cease to parade late medieval history before you. it comes from yet another priest, father cornelius loos, who observed, in 1592 that "wretched creatures are compelled by the severity of the torture to confess things they have never done, and so by cruel butchery innocent lives are taken (ibid, p 16. the "evidence" of the witch trials indicates, on the whole, neither the satanism the church and state would have us believe, nor the pagan survivals now claimed by modern wicca; rather, they suggest only fear, greed, human brutality carried out to bizarre extremes that have few parallels in all of history. but, the brutality is not that of `witches' nor even of `satanists' but rather that of the christian church, a

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

his work gives us a complete and very interesting account of witchcraft as it then existed as an article of belief in germany. the authors discuss various questions connected with it, such as that of the mysterious transport of witches from one place to another, and they decide that this transport was real, and that they were carried bodily through the air. it is remarkable, how- 1 the account of the witch-trials at arras was published in the supplementary additions to mostrelet; but the original records of the proceedings have since been found and printed. 210 on the worship of the ever, that even the malleus maleficarum contains no direct allusion to the sabbath, and we may conclude that even then this great priapic orgie did not form a part of the germanic creed; it was no doubt brought

quarters of a century nearly had passed since the time of the malleus, when a frenchman named bodin, latinised into bodinus, published a rather bulky treatise which became from that time the text-book on witchcraft. the sabbath is described in this book in all its completeness. it was usually held in a lonely place, and when possible on the summits of mountains or in the solitude of forests. when the witch prepared to attend it, she went to her bedroom, stripped herself naked, and anointed her body with an ointment made for that purpose. she next took a staff, which also in many cases she anointed, and placing it between her legs and uttering a charm, she was carried through the air, in an incredibly short space of time, to the place of meeting. bodin discusses learnedly the question wheth

janette d abadie de siboro, aag e de 16 ans, dit qu il avoit un visage devant, et un visage derri re la teste, comme on peint le dieu janus. j ai veu quelque proc dure, estant la tournelle, qui le peignoit au sabbat comme un grand levrier noir: parfois comme un grand boeuf d airain couch terre, comme un boeuf naturel qui se repose. tableau de l inconstance, p. 67. generative powers 219 every time the witch attended the sabbath. janette d abadie, a girl of sixteen, said that he made her repeatedly go through the ceremony of kissing him on the face, and afterwards on the navel, then on the virile member, and then on the posteriors.1 after rebaptism, he put his mark on the body of his victim, in some covered part where it was not likely to be seen. in women it was often placed on or within th

e of the initiated a strong denial of the new and intrusive faith, with acts as well as words which compromised him entirely in what he was doing. the mass and weight of the evidence certainly goes to prove that such secret rites did prevail among the templars, generative powers 247 though it is not equally evident that they prevailed throughout the order; and the similarity of the revelations of the witch-confessions, in all countries where they were taken, seems to show that there was in them also a foundation in truth. we look upon it as not admitting of doubt, that the priapic orgies and the other periodical assemblies for worship of this description, which we have described in an earlier part of this essay, were continued long after the fall of the roman power and the introduction of

TYSON DONALD NEW MILLENNIUM MAGIC

ociated with malkuth as lilith. this might better be written in its babylonian plural form as lilitu, which is an order of succubi or night hags. there is sometimes confusion in ancient magic over whether a demon represents an entire class or a single individual. this confusion arose because individual demons, such as satan, were supposed capable of being in sever- al places at once. thus, during the witch-craze of the middle ages the devil was thought by some able to copulate with more than one witch in different places at the same instant. it is not really made clear in ancient texts whether there is one lilith or a whole brood of lilitu that visit sleeping men at night to steal their semen. the list of the qlippoth and their archdemons given above is taken from s. l. macgregor mathers'

ing. this will involve deriving a new esoteric name from the qualities of the spirit. strictly speaking, a sigil is not necessary to contact a psychic entity. only the mind-state is essential, and this can be attained through a variety of focuses not regarded as sigils by western hermetic magic. this explains why the magic of an african shaman can be as potent as that of a western adept. although the witch doctor may use dance and drugs and blood in his workings, he arrives at a mind- state as potent as that invoked through symbols, poetry, and numbers. i n traditional magic the attribution of color to the major symbols seems deter- mined by a mixture of dogmatism and caprice. no area of magic is more sub- jective. only the colors of the planets are held in general agreement, and even here

she had been in the place where my friend was, and all that he was doing; the which was entirely contrary to his profession. whence i concluded that what she had just told me was a simple dream, and that the unguent was a causer of a phantastic sleep; whereon she confessed to me that this unguent had been given to her by the the disgust of abraham is understandable inasmuch as he expected to see the witch born physically away on the air. however, behind his words is the automat- ic, unquestioned assumption shared by the skeptics of modern times-that dreams and other illusions are of no importance, therefore psychic travel is of no practical value, at best an amusement, at worst a dangerous fascination. it is true that some psychic travelers have become blinded by the dazzling pageantry of

bability the least. magic, black: magic is neither good nor evil-it is an art. magic used for evil pur- poses is traditionally termed black magic. magic, white: magic used for good or benign purposes is traditionally termed white magic. during the dark ages of europe, white magic was generally tol- erated by the church when it was used for healing or other beneficial pur- poses. with the onset of the witch craze, both white and black magic were condemned and prohibited. magus: a person who uses magic in the pursuit of his or her destiny. the magus becomes a living conduit through which the light of the unmanifest can express itself in the manifest universe. manifest, the: the universe of forms both physical and archetypal. magic cir- cles-that is, shapes, qualities, names, symbols, feature

TYSON DONALD SOUL FLIGHT

the explanation of that strange and little-known phenomenon called repercussion, by means of which any injury done to, or any mark made upon, the materialized body in the course of its wanderings will be reproduced in the physical body. we find traces of this in some of the evidence given at trials for witchcraft in the middle ages, in which it is not infrequently stated that some wound given to the witch when in the form of a dog or a wolf was found to have appeared in the corresponding part of her human body' repercussion appears when the projected body is of so dense an astral composition that it acquires an almost physical reality, and is seen by others as though it were a solid material body. this happens most often when it is projected in animal forms, since the emotions involved ar

have considered themselves to be witches also. 12. scot, discoverie of witchcraft, bk. i, chap. 4, p. 6. chapter two: witches' flying ointment 19 how many witches were there? it is impossible to know how extensive the practice of witchcraft was in europe prior to and during the renaissance, when the persecution of witches by the catholic and protestant churches reached its height. the records of the witch interrogations and the literary works of witch finders, demonologists, and priests of the inquisition certainly exaggerated their number outrageously, but when this exaggeration is discarded, it must be concluded that traditional shamanic skills passed down from generation to generation as a cultural heritage of rural european communities formed the basis for the genuine practice of witc

ditional shamanic skills passed down from generation to generation as a cultural heritage of rural european communities formed the basis for the genuine practice of witchcraft. it is currently estimated that around forty thousand men, women, and children accused of witchcraft were executed in europe over a span of three centuries-roughly between the years 1450 to 1750, the approximate duration of the witch mania that gripped the christian churches. rossell hope robbins gives a much higher estimate of executions, around two hundred thousand,13 but even this is very conservative when compared with the. ridiculous numbers that have circulated, some of them in the millions! these higher estiimates are quite absurd. it is unlikely the number of executions exceeded one hundred thousand, and it w

witch probably depended on how highly they were regarded in the community. until recent times, witch was a wholly pejorative term. the bible mandated a sentence of death for witches (exodus 22:18, so to accuse someone of being a witch was to condemn them to execution, particularly toward the close of the renaissance when the furor against witchcraft reached an hysterical frenzy. witch's familiar the witch's familiar was held by the demonologists who wrote against them during the witch craze to be either an animal possessed by an evil spirit, or an evil spirit in the shape of an animal. in the second case, the familiar spirit was believed to have actually assumed a material body, conlposing it from the moisture of the air and from the dust and smoke in the air. matthew hopkins, the witchfi

miliar of the accused witch in order to fulfill the expectations of hopkins. if any man was haunted by evil spirits, it was surely hopkins, who was responsible for the deaths of hundreds of innocent women. goddess of the witches as is the case with legends and stories about shamans, there is often confusion between the physical and spiritual in the medieval accounts of witchcraft. many records of the witch trials declare witches to have the power to physically fly through the air, as well as 14. robbins, 192. chapter two: witches' flying ointment 21 tfle ability to vanish from sight or transform themselves into cats or other creatures. the theologians, unwilling to grant any power to the witches themselves, ascribed the power ol' flight to the devil. francesco maria guazzo wrote "further i

the gnostic myth of sophia, goddess of wisdom, who incarnated as a mortal woman in order to aid human souls mired in ignorance to regain their divine birthright to dwell among the stars. witch's power of flight witchcraft is ancient in italy, and even in its pagan beginnings involved soul flight. the second-century roman writer lucius apuleius, in his novel the golden ass, described the flight of the witch pamphile, who smeared her body with a magic ointment and transformed herself into the form of an owl: and when midnight came, she led me softly into a high chamber and bid me look thorow the chink of a doore: where first i saw how shee put of all her garments, and took out of a certain coffer sundry kindes of boxes, of the which she opened one, and tempered the ointment therein with her

VOX SABBATUM

ongress. with every movement, both will focus on the goal of the rite be it casting a spell or invoking a daemon into the minds of the practitioners. in the luciferian sabbat, the couple may use autoerotic techniques to invoke the azal ucel angel, their guide of the path (higher self or true will) or a mutual focus of sexual congress to summon forth the initiatic guide. as with the left hand path the witch or warlock will focus on self-directed energies stimulated by the activity, thus the imagination brought to a high level on concentration. sabbat lycanthropy is also useful in sexual magick. the practitioners will mentally and visually shape shift during their circle dance, from when the primal and bestial atavism is brought to the surface, they may unite in congress. demons have always

s well, sometimes forked as a tongue. there were suggestions that the demon could perform coitus and pederasty (i.e. sodomy) at once, with a third member in his lovers mouth. as described in a rite of the werewolf 14 the definition of the infernal sabbat is, the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. the infernal sabbat is one when the witches and sorcerers take to masks and imagined or visualized lycanthropy, when they are joined with the demons and other familiars around the circle, by dream or waking sabbat such is a reality which is very pertinent to the practitioner it is a vivifying and realistic experience, with results ending i

death in ancient memphis, which later became set the prince of darkness. set or shaitan had impacted the earth in its wave of creation, of knowledge and prowess did humanity excel. shaitan then moved its consciousness both of darkness and light into the empyrean and infernal (chthonic) realms of above and below. on the earth lucifer or azal ucel has manifested as a symbolic initiator through cain the witch father, born of the union of the dragon and the whore, tubal-qayin as he is often called is the nomad, the sorcerous initiator of those who seek the black light of iblis. for the witches sabbat initiate, lucifer is the black flame of intelligence and will; he represents the foundation of the great work of becoming; he is the anthropomorphic power of self-deification and self-reliance. lu

e black man or the devil of the infernal sabbat. this god form in flesh is always portrayed by the master or magister of the coven, a chosen individual who will wear robes and the mask of sathan. cain is considered a form of the black man in the sabbat as well, the book of cain presents an illustration of cain as the adversary and the sabbatic goat a point of initiation and an enfleshed avatar of the witch cult. the black man of the sabbat is a symbol for the enfleshed power of darkness, that by will-desire-belief may that come to be. the master of the circle who undertakes the role of the nyarlathotep (as h.p. lovecraft calls it) is the horned daemon of self-liberation. the witch hunting writer guazzo described some instances of imagined sabbats, while proving very useful to later antinom

he illustrious past of the knights templar was that they worshipped a head, which was called baphomet. the name according to shah21 is a corruption of the arabic abufihamat which means father of understanding. in sufic terminology, ras el fahmat (head of knowledge) is a point meaning the mentation of man after the process of refinement, a transmuted consciousness. in a left hand path perspective, the witch or sorcerer by calling baphomet or cain within, becomes like this symbol they perceive thus allowing a permission to channel the anthropomorphic and deific power within themselves, thus becoming a source or axis pole of this idea. lilith az the mother of witches the queen of the witches sabbat is none other than lilith, known in persian mythology as az or jeh, the harlot who is the embod

WICCA WITCHCRAFT TODAY

[1] published by michael houghton, 49 museum street, london, w.c.1- the powers used are utterly unlike any mental powers we know. and exercising them is normally impossible. so, if there are some people with some abnormal powers, why should there not be other people who have other forms of abnormal powers and unusual ways of inducing them? i am continually being asked various questions regarding the witch cult, and i can only answer: nearly all primitive people had initiation ceremonies and some of these were initiation into priesthoods, into magic powers, secret societies and mysteries. they were usually regarded as necessary for the welfare of the tribe as well as for the individual. they usually included purification and some test of courage and fortitude- often severe and painful- ter

village herbalist type of witch may have used skulls and bones and other things to impress people because they were expected to. they were good psychologists, and if a patient was convinced that only a nasty-tasting medicine would do him good, then the witches' draught was sure to taste horrible- and consequently it cured. if the people firmly believed that mumbo-jumbo with skulls and bones, gave the witch power to cure or kill, then the skulls and bones would be there, for witches are consummate leg-pullers; they are taught it as part of their stock-in-trade. it is often thought that the performance of the black mass is part of the tradition of witchcraft; but to use the late dr. joad's words 'it all depends on what you mean' by the black mass. i understand it to be a, blasphemous parody

hough i was assured by responsible people that it was not. in short, i believe that people may perform black masses at times for a thrill, or with evil intent; but i do not believe that these people are witches, or know anything about witchcraft. incidentally, i met more than one witch in rome, though witches have to keep underground, and they knew nothing of this black mass. being initiated into the witch cult does not give a witch supernatural powers as i reckon them, but instructions are given, in rather veiled terms, in processes which develop various clairvoyant and other powers, in those who naturally possess them slightly. if they have none they can create none. some of these powers are akin to magnetism, mesmerism and suggestion, and depend on the possibility of forming a sort of h

om an early date recruits were admitted only from people who were of the blood; that is, from a witch family. the various rituals of worship, secrets of herbal lore, and the great secret of what they call magic, have been handed down to what has become more or less a family secret society. in palestine and other countries there are two kinds of witches: the ignorant herbalist and charmseller, and the witch who is a descendant of a line of priests and priestesses of an old and probably stone age religion, who have been initiated in a certain way (received into the circle) and become the recipients of certain ancient learning. at times the church ignored the witch; but when the papacy became firmly established the priests treated the cult as a hated rival and tried to persecute it out of exi

reverse may have happened; it may have been an orthodox celtic cult into which more primitive beliefs and practices infiltrated during the crash following the roman invasion and the introduction of christianity, and we must take into account the effects of the greek and roman mystery religions. after the saxon invasion there probably was an influx of roman-british nominal christians, who entered the witch-cult thinking that the invasion was a punishment for deserting the old gods, and that the witches' gods were the true ancient gods with other names. it may only be a coincidence that in mexico there was a witch cult much resembling that in europe, which existed from pre-columbian times. they had a goddess, or witch queen, always represented as naked and carrying or riding a broom (this r

y visits to the underworld with a safe return. i think st. patrick's purgatory in lough derg was a christianised version of this legend. primitive man dreaded the idea of being born in another tribe, among strangers, so he prayed and performed rites to ensure being born again at the same time and the same place as his beloved ones, who would know and love him again in the new life. the goddess of the witch cult is obviously the great mother, the giver of life, incarnate love. she rules spring pleasure, feasting and all the delights at a later time with other goddesses and has special affinity with the moon. before an initiation a charge is read beginning: listen to the words of the great mother, who of old was also called among men artemis, astarte, dione, melusine, aphrodite and many othe

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

yod ihhv yod, heh, heh, vav ivhh yod, vav, heh, heh hvih heh, vav, yod, heh vihh vav, yod, heh, heh hhvi heh, heh, vav, yod hhiv heh, heh, yod, vav hivh heh, yod, vav, heh vhhi vav, heh, heh, yod the talmuds say- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott no deceased person is at heart lost to his relatives until after 12 months; see the treatise berachoth. how was the witch of endor able to bring up samuel by necromancy? to this question rabbi abhu answered, because he had not been dead 12 months; after that time it would not have been possible, for then the body is destroyed and the soul has gone up into the next world. 106. the rabbis said that at the first revelation, the true name of god was a word of 12 letters. kiddushin, 71. i. the mishna narrates th

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

in phosphorus solitary circle casting by michael ford (frater akhtya seker arimanius) this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand luciferian circle (page 6 of shades of algol) as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith "i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spiri

esert and the cold winds of the north. the shadow may be shape shifted, grown and developed by dreaming and mediation. the sorcerer may visualize forms of lycanthropic transformation to gain mastery over this essential area of sorcery. you may wish to begin a practice focused on the death posture as described by austin spare in the book of pleasure. a further discourse is published in the book of the witch moon by michael w. ford. the shadow is related to what sufism has explained through as shaitan or iblis. it is the fire of inspiration, the body of dreaming which arises with the will of the sorcerer..the magician who wishes to summon his or her ahrimanic shadow will do so by techniques of willed- self-fascination, as meditation grows deeper visualize the shadow taking from and rising up

ne obtains the essence of samael through the study of liber oz, from which the study of sex and death, known as thanateros, is understood and made manifest positively in the sorcerers own life. samael himself is attributed to the serpent, when in the zohar for when samael mounted eve, he injected filth into her, and she conceived and bare cain. tubal-cain is the father of witchcraft, the first of the witch blood in the circle of initiation. upon earth, in flesh, the mythological linage comes from this spirit. 21 lilith is one of the hebraic sources of evil, reflective of the female ability to not only produce children, but to their very nature itself. women are attributed to the moon, luna, and thus their natures are centered around the phases of the moon. lilith is thus a night daemon, co

lunar qualities and the connection to screech owls, lilith is the queen of witches. by witch i do mean cunning woman who is able, by the abilities of command to look, by her own dayside attributes and her concise desire to dress for success, is able to seduce and command by her will of appearance alone. by the nightside attribute, the goddess is the manifestation or channel of lilith, she becomes the witch queen herself, and able to work sorcery, attend the sabbat upon the steed kundak through the web of dreams itself. this is the complete witch, whom by dayside and nightside is able to master each by her own will. lilith is thus revealed as babalon, the goddess of death, blood, passion and life itself! let her mysteries be revealed to those through enflamed invocation! the sigil of infern

ZOETIC GRIMOIRE OF ZOS

bbath is an inverse-reversion for self-seduction, an undoing for a divertive conation. sex is used as the technique and medium of a magical act. there is not only erotic satisfaction; the sensualist is made detached and controlled until final sublimation; his whole training is submissive and obedient until, by cold amoral passion, he can transmute control and divert him- or herself where desired. the witch so engaged is old, grotesque, worldly and libidinously learned and is sexually attractive as a corpse; yet she becomes the entire vehicle of consummation. this is necessary to transmute the personal aesthetic culture. perversion is used only to overcome moral prejudices or conformity; the mind and desire must become amoral, focused and made entirely acceptive so that the life-force is fr

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

d as a kind benevolent being she appears in many other descriptions, which undoubtedly reach far back into the mid, ages. the wliitc lady, by her very name, has altogether the same meaning, 1 this rerchtcnspringen is like the hexentusch in the bohnierwald, which, jos. hank p. 76-7 says, is performed at whitsnntide, when young men and boys provide themselves with loud cracking whips, and chase all the witches out of houses, stables and barns. 2 journev through uiiper (iermany, p. 243. schm. 1, 195. 3 ad. walt. strobel's beitr, strasb. 1827, p. 123. 280 goddesses. for peraht, berlit or brecht, signifies bright, light, white. this white lady usually attaches herself to particular families, but even then she keeps the name of berta, e.g, eerta of eosenberg. in snow-white garments she shows her

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

conjure demons were usually male, and included both popes and royalty. they generally escaped censure, however. the folk religion of the countryside was an easier target. in december 1484, the bull of pope innocent vii was published, appointing heinrich kramer and jakob sprenger as inquisitors against witchcraft and heresy. these two clerics wrote the malleus maleficarum, the notorious hammer of the witches, which described in lurid detail the tortures that could be used to obtain confessions from suspected witches. in it, they adopted the policy that it was better to kill an innocent person who would be rewarded in heaven by god than to allow a guilty person to remain unpunished. this book became the best-seller of its time and was quoted to justify the atrocities practised against witch

ral heating systems, the focus of the home was the family hearth. focus is latin for 'hearth' and from ancient rome to china, the household deities have always had their place, being offered morsels of food, nectar and flowers and consulted on family happenings. it was believed that the ancestors as well as the living gathered around the family hearth, and so it became a natural focus for magick. the witches' cauldron started off as the iron cooking pot that hung over the fire (such pots are still used in country regions of europe- i saw one for sale quite recently in the market in rouen in france. herbal brews were not only created to cure coughs and colds but also, with magical words spoken over them, transformed into potions to bring a desired lover, employment or an unexpected helping

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

and those who clung to the old ways were effectively extinguished. the wholesale slaughter of those called "witches" during the inquisition is an example of this, as well as the solemn and twisted- that is to say, purposeless and unenlightened- celibacy that the church espoused. for the orgone of wilhelm reich is just as much leviathan as the kundalini of tantrick adepts, and the power raised by the witches. it has always, at least in the past two thousand years, been associated with occultism and essentially with rites of evil magick, or the forbidden magick, of the enemy, and of satan. and the twisting, sacred spiral formed by the serpent of the caduceus, and by the spinning of the galaxies, is also the same leviathan as the spiral of the biologists' code of life: dna the goddess of the

he original intent. the raising of the cone of power through the circle dancing is probably the simplest method of attaining results in "rousing leviathan, and has been used by societies as diverse as the dervishes in the middle east and the python dancers of africa, not to mention the round dances that were familiar to the gnostic christians, and the ones held every year in the past at chartres. the witches of today, however, while acknowledging the importance of the male element of telluric power, generally prefer to give the greater honour to the female principle, personified as the goddess. the goddess has also been worshipped all over the world, and under many names, but is still essentially the same goddess. that tiamat was undoubtedly female is to the point; and that the chinese as

s death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summerland. sumer-land? another hallmark of the craft of the

nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egy

ALEISTER CROWLEY BOOK OF LIES

nergy: death. death: begetting: the supporters of o! to beget is to die; to die is to beget. cast the seed into the field of night. book of lies get any book for free on: www.abika.com 11 life and death are two names of a. kill thyself. neither of these alone is enough [12] commentary( alpha) the shape of the figure i suggests the phallus; this chapter is therefore called the sabbath of the goat, the witches' sabbath, in which the phallus is adored. the chapter begins with a repetition of o! referred to in the previous chapter. it is explained that this triad lives in night, the night of pan, which is mystically called n.o.x, and this o is identified with the o in this word. n is the tarot symbol, death; and the x or cross is the sign of the phallus. for a fuller commentary on nox, see lib

babes! around him let us dance in the mad moonlight! but frater perdurabo is nothing but an eye; what eye none knoweth. skip, witches! hop, toads! take your pleasure- for the play of the universe is the pleasure of frater perdurabo. book of lies get any book for free on: www.abika.com 147 [150] commentary( omicron) 70 is the number of the letter ain, the devil in the tarot. the chapter refers to the witches' sabbath, the description of which in payne knight should be carefully read before studying this chapter. all the allusions will then be obvious, save those which we proceed to not. sanhedrim, a body of 70 men. an eye. eye in hebrew is oin, 70. the "gnarled oak" and the "glacier torrent" refer to the confessions made by many witches. i paragraph 7 is seen the meaning of the chapter; th

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

quality. it will be noticed that in every case the conjurations are very sonorous, 68 and there is a certain magical voice in which they should be recited. this special voice was a natural gift of the master therion; but it can be easily taught- to the right people. various considerations impelled him to attempt conjurations in the english language. there already existed one example, the charm of the witches in macbeth; although this was perhaps not meant seriously, its effect is indubitable<truth of things in his art, whether he be aware of what he is writing, or no> he has found iambic tetrameters enriched with many rimes both internal an external very useful "the wizard way (equinox i,i) gives a good idea of the sort of thing. so does t

ALEX SANDERS THE KING OF THE WITCHES

well printed and bound. had the author not been known as the popular editor of a pharmaceutical newspaper and an authority on all matters connecting with pharmacy "the chronicles" would have proved an excellent monument to his memory; unfortunately mr wootton died before his book left the publisher's hands. e. whineray, m.p.s. isalex sanders with his crystal maxine blesses her athame tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith

the birth of christ, and although augustine managed to convert the king of kent to christianity, the rest of the country preferred pagan rites of witchcraft. but as the 'establishment' became christian, the old religion fell into disrepute,and in a.d. 668 the archbishopofcanterbury ruled that people who ate and drank in heathen temples, or wore the heads of beasts, should do three years' penance. the witches continued to use the stag's horns, however. their only concession was to meet secretly, on moors or in lonely forests. these meetings were known as 'sabbats* after homage had been paid to the devil, usually present in the guise of a black goat, or his deputy, the witches held a banquet. this was followed by the main feature of the sabbat, the dance, the tempo of which was often raised

romoting fertility. but although some attempt was made in the middle ages* often confused, erroneously, with the term 'coven. the latter is much more recent and refers to the basic organizational grouping of thirteen witches-six couples and a leader, or eleven priests, a high priest and high priestess. 2 to distinguish between beneficial and harmful magic, it had little effect on the treatment of the witches themselves. from being a joyous religion, witchcraft was changed overnight when, in 1484, pope innocent viii put his seal on e bull.t at condemned witches as heretics for interfering with fertility. from now on terror would invade the life ofanyone suspected of working miracles. in 1486, two members of the inquisition, with the full approval of the pope, wrote an ha publis ed the boo m

by hr ereditary ave met co' 1 centuries. alexander sanders hi l tent y throughout the line of welsh witches d ms .l descended from a long grandmother. he is ess:tial7 as mltlated, as a child by his. though he has experimented j'th bpirokfess onal white witch. dang dh ac witchcraft kn ,ers, an. as experienced the difficul f. ows its true cult after having flout d i 1 ty 0 returmng to the 'king of,the witches, a titl: l::h:'w' in 1965 he was elected by owain glyndwr th 1. d m the fifteenth century from whom sander bel' astl h n ependene prince of w:tles from hiis title however ehiev'es"e is descended. qu'lte apart' the task of m'aking hi 'l"e s uroque in that he has set himself in view of the factio sreanlgdlofin. r spect.able, a herculean labour frm' ge reli,gi,on. nctl0ns inheren. t m' so

stead of being comforted,alex was even more terrified 'you're not a. witch' he whispered, remembering fairy tales about old hags who could turn children into toads 'of course i'm a witch, and so are you now' she handed him his clothes and, while they both dressed, told him how, through the ages, witches had been feared, slandered and burnt at the stake. she spoke of the power of healing learnt by the witches, and of the stupendous ignorance of non-believers who preferred to suffer rather than be cured by a witch 'you, too, may be persecuted' she warned 'which is why you must work in secret, as i have done ever sincemy grandmother taught the magic to me as a child' she sat him in her best armchair beside the black lead grate while she cleared away the circle with its strange designs and sta

one of his covens. many visitors asked to be initiated and within a year or so he had covens in many parts of the country. not all the initiates could be investigated fully, however, and alex had some unpleasant surprises. one eighteen-year- weari ng their robe s, witches walk to the covc nstcad or witches' ring calling down the power the symbolic sex actmaxine plunges the athamc into the chalice the witches' altar. beside it lies the hook 4 sluulows to bring money or prosperit y to a petitioner, the wit ches pass a pentacle rounel the outside or the circle' having brou gh t down the powcr, the witches [111 to the ground old boy from the midlands was initiated into alex's coven and worked diligently until he felt he was ready for the second grade. before taking it, he had to prove that he

ALEXANDRIAN BOOK OF SHADOWS OCCULT

x beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on water element notes on fire element notes on air element witches' wheel ways of making magic power properly prepared the meeting dance of calls the cone of power of the ordeal to get the sight to leave the body the working tools making tools to make anointing ointment various instructions the witches' round the laws the old law 1. the law was made and ordained of old. 2. the law was made for the wicca, to advise and help in their troubles. the wicca should give due worship to the gods and obey their will, which they ordain, for it was made for the good of wicca as the worship of the wicca is good for the gods. for the gods love the brethren of wicca. 3. 4. as a man loveth a woman b

gbg bos shortly after doreen valiente left his coven (in 1957; they existed at the time that she left (they were an innovation at that time, and were one of the things that the people who hived at that time refused to accept, though not themselves a reason for hiving) see doreen valiente's "the rebirth of witchcraft. l some of this material was already in the gbg bos at the time. see the farrars "the witches' way. l they also seem to be present throughout the alexandrain stream (see the farrars "the witches way, and june johns "king of the witches) l the list i give here is drawn from several published sources: m june johns,"king of the witches" m lady sheba,"the grimoire of lady sheba" m janet and stewart farrar,"the witches' way" l i used johns as my primary source, as sheba is generally

rect the 'engained' error? l the wiccan redes bide the wiccan redes ye must, in perfect love and perfect trust; live ye must and let to live, fairly take and fairly give; form the circle thrice about, to keep unwelcome spirits out; bind fast the spell every time, let the words be spoke in rhyme. soft of eye and light of touch, speak ye little, listen much; deosil go by waxing moon, sing and dance the witches' rune; widdershins go by waning moon, chant ye then a baleful tune; when the lady's moon is new, kiss hand to her times two; when the moon rides at peak, heart's desire then ye seek. heed the north wind's mighty gale, lock the door& trim the sail; when the wind comes from the south, love will kiss them on the mouth; when the wind blows from the west, departed souls have no rest; when t

alone. fear not, for fear is failure and the forerunner of failure. pray to the moon when she is round luck with you shall then abound what you seek for shall be found in sea or sky or solid ground. notes l these come from various sources there's no reason to believe that any list of aphorisms is part of the "standard" gardnerian or alexandrian bos. l sources of this list are known to include: m the witches' almanac m the grimoire of lady sheba m wicca the ancient way m paul huson's mastering witchcraft l l add your own; i did--sekhet. the tenets reincarnation learning balance harmony love trust humility tolerance notes l these have become common knowledge in neopaganism, at least in ottawa. they don't seem to be part of the gardneroid stream originally, but some gardneroid traditions hav

ld be in as close connection as possible to the naked body for at least a month, i.e. kept under pillow, etc. do not allow anyone to touch or handle any of your tools until thoroughly impregnated with your aura; say six months or as near as possible. but a pair working together may own the same tools, which will be impregnated with the aura of both. notes l published in janet and stewart farrar's the witches way l they say it comes from gbg's bos (text b/c version) they say that he derived it from the greater key of solomon, but had dropped the hebrew and other magical names by text b (they were in text a. l see key of solomon book 2, chapt. viii. 1st conjuration follows the text closely, but 2nd and instructions differ. l the farrars say that gbg's text a version can be found in the key o

circle; but ordinarily sword or athame in hand is perfect protection against anything. those who make these tools must be purified, clean and properly prepared. when not in use, all tools and weapons should be put away in a secret place; and it is good that this should be near your sleeping place, and that you handle them each night before retiring. notes l published in janet and stewart farrar's the witches' way l they say it comes from gbg's bos (text b/c) l they say gbg's original (text a) may be found in the key of solomon and in high magic's aid. the charge to new initiates o thou who hast declared intent to become one of us, hear then that which thou must know to do: single is the race, single of men and of gods, from a single source we both draw breath, but a difference of power in

ARADIA GOSPEL OF THE WITCHES

e or impossible, but that they could be made perfectly by my process, adding,however, that they would cost too much to make it profitable. i admit that i have little faith in lost artsbeyond recovering. described in my book (unpublished) on the hundred minor arts. 34 in a very recent work by messrs. niceforo and sighele, entitled la mala vita a roma evil lifein rome, there is a chapter devoted to the witches of the eternal city, of whom the writer saysthey form a class so hidden that the most roman of romans is perhaps ignorant of their exis-tence. this is true of the real strege, though not of mere fortune-tellers, who are common enough.the children of diana, or how the fairies were born. 35 fivepence roman money.diana, queen of the serpents, giver of the gift of languages. no footnotes)d

the wizards in italy form a distinct class, still exercising greatpower in naples and sicily, and even possessing very curious magical documents and cabalisticcharts, one of which (familiar to those who have seen it among the takruri and arab sorcerers incairo, in their books) he gives. these probably are derived from malta. therefore it will not seemastonishing to the reader that this gospel of the witches should have been preserved, even as ihave given it. that i have not had or seen it in an oldms. is certainly true, but that it has been writ-ten of yore, and is still repeated here and there orally, in separate parts, i am sure. 34 page 67 n r r r r r t o all who are interested in this subject of womans influence and capacity, this evangel of thewitches will be of value as showing that

t latin or etruscanlore, in all probability entire poems, tales, and invocations which have passed over from the ancienttongue. if this be true, and when it shall come to pass that scholars will read with interest what ishere given, then most assuredly there will be critical examination and verification of what is ancientin it, and it will be discovered what marvels of tradition still endure.that the witches even yet form a fragmentary secret society or sect, that they call it that of the oldreligion, and that there are in the romagna entire villages in which the people are completely hea-then, and almost entirely governed by settimani or seven months children, may be read in thenovel of the name, as well as several papers published in divers magazines, or accepted from myown personal know

villages in which the people are completely hea-then, and almost entirely governed by settimani or seven months children, may be read in thenovel of the name, as well as several papers published in divers magazines, or accepted from myown personal knowledge. the existence of a religionsupposes a scripture, and in this case it maybe admitted, almost without severe verification, that the evangel of the witches is really a very oldwork. thus it is often evident that where a tradition has been taken down from verbal delivery, theold woman repeats words or sentences by whole chapters which she does not fully understand, buthas heard and learned. these are to be verified by correlation or comparison with other tales andtexts. now considering all this most carefully and critically, or severely ye

here a tradition has been taken down from verbal delivery, theold woman repeats words or sentences by whole chapters which she does not fully understand, buthas heard and learned. these are to be verified by correlation or comparison with other tales andtexts. now considering all this most carefully and critically, or severely yet impartially, no one canresist the conviction that in the gospel of the witches we have a book which is in all probability thetranslation of some early or later latin work, since it seems most probable that every fixed faith findsits record. there are literary men among the pariahs of india; there were probably many among theminions of the moon, or nocturnal worshippers ofdiana. in fact, i am not without hope that researchmay yet reveal in the writings of some lon

lain.for every woman is at heart a witch.we have banished the broom and the cat and the working miracles, the sabbat and pacts withsatan, but the mystery or puzzle is as great as ever; no one living knows to what it is destined tolead. are not the charms of love of every kind, and the enjoyment of beauty in all its forms in nature,mysteries, miracles, or magical? page 65 n r r r r r the gospel of the witches, as i have given it, is in reality only the initial chapter of the collection ofceremonies, cantrips, incantations, and traditions current in the fraternity or sisterhood, the wholeof which are in the main to be found in my etruscan roman remainsand florentine legends. ihave, it is true, a great number as yet unpublished, and there are more ungathered, but the wholescripture of this so

BLACK WITCHCRAFT

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

and louis ginzberg that the children of cain spent their days at the foot of a mountain (eden) practicing in wild orgies with the music of lucifer through that created by jubal. women, the first pairikas or faeries/witches, in their beautiful appearances, invited the sons of seth (children of god) and copulated with them, bearing other children. this jewish folklore presents the earliest forms of the witches sabbat as a luciferian celebration and practice of sexual magick. to philo, likewise, cain is the type of avarice, of "folly and impiety("de cherubim" xx, and of self-love("de sacrificiis abelis et caini "quod deterius potiori insidiari soleat" 10 "he built a city (gen. iv. 17) means that "he built a doctrinal system of law-lessness, insolence, and immoderate indulgence in pleasure("de

or sorcerous path of ahriman within the circle of ritual evocation, known as azothoz, does the therion atavistic shadows emerge from the darkness of flesh. azothoz in the lore of the circle represents the alpha and omega, being the beginnning and end which is also the primal current of the serpent, or az azhi dahaka, the dragon king of persian sorcerous lore. the great work as within the model of the witches sabbat proves a challenging and darksome journey wherein the initiate drinks deep from 10 the skull cup filled with the venom d blood of seth-an, who then eats of the flesh of abel and whose blood is offered to his own angel-demon, the very essence and representation of the great work itself. the sabbat as being a dual participation of both dreaming and ceremonial/solitary ritual is re

of the sabbat within the order of phosphorus is one which echoes the ancient terms and ideals which describe the rite. some seek to leave the flesh at night and fly forth in spirit to the circle, yet others find ceremonial practice more to their liking; while others practice in solitary and their imagination opens forth the gates to the infernal and celestial gathering. in ecstasies: deciphering the witches sabbat by carlo ginzburg, he describes one rite which the attributes mentioned hold resonance with not only present practice, but ancient practice as well. the devil appeared to them in the shape of a black animal sometimes a bear, sometimes a ram. after having renounced god, faith, baptism and the church and goes on to described horrific rites of cursing. another section mentions witc

BLAVATSKY H P ANTHROPOGENESIS

hout which pure light would be invisible and incomprehensible "for the initiates" says eliphas levi "the devil is not a person but a creative force, for good as for evil" they (the initiates) represented this force, which presides at physical generation, under the mysterious form of god pan- or nature: whence the horns and hoofs of that mythical and symbolic figure, as also the christian "goat of the witches' sabbath" with regard to this too, christians have imprudently forgotten that the goat was also the victim selected for the atonement of all the sins of israel, that the scape-goat was indeed the sacrificial martyr, the symbol of the greatest mystery on earth- the fall into generation. only the jews have long forgotten the real meaning of their (to the non-initiated) ridiculous hero, s

BLAVATSKY H P COSMOGENESIS

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

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

s came about will be examined later. with the spreading news of witchcraft what it is; its relevance in the world today comes "the seeker. if there is this alternative to the conventional religions, this modern, forward-looking approach to life known as "witchcraft, then how does one become a part of it? there, for many, is the snag. general information on the old religion valid information, from the witches themselves is available, but entry into the order is not. the vast majority of covens (groups of witches) are still wary enough that they do not throw open their doors and welcome all and sundry. they are happy to straighten the misconceptions, but they do not proselytize. this leads many would-be witches, out of sheer frustration, to simply declare themselves "witches" and start their

eams; dreams vs out-of-body experiences. rituals spring equinox; summer solstice; autumnal equinox; winter solstice. lesson eight 97 marriage, birth, death and channeling handfasting rite; handparting rite; birth rite; crossing the bridge. the intuitive process-categories of channeling; clearing the channel; external focal points; interpreting channeled information. the aura. sensory deprivation. the witches' cradle. lesson nine 111 divination, tarot; scrying; saxon wands; cheiromancy; tea-leaf reading; numerology; astrology; fire scrying. lesson ten 135 herbalism herbal lore; getting the most out of herbs; simples, syrups, salves, poultices and powders; herb simples; definition of medical actions; herbs in materia medica. botanicals alteratives, anthel-mintics, astringents, bitter tonics

otations of evil and their use today in a derogatory sense is quite incorrect. as the centuries passed, the smear campaign against non-christians continued. what the wiccans did was reversed and used against them. they did magick to promote fertility and increase the crops; the church claimed that they made women and cattle barren and blighted the crops! no one apparently stopped to think that if the witches really did what they were accused of, they would suffer equally themselves. after all, they too had to eat to live. an old ritual act for fertility was for the villagers to go to the fields in the light of the full moon and to dance around the field astride pitchforks, poles and broomsticks; riding them like hobby-horses. they would leap high in the air as they danced, to show the crop

d on whether children can he generated by incubi and succubi; witches' copulation with the devil; whether witches can sway the minds of men to love or hatred; whether witches can hebetate the powers of generation or obstruct the venereal act; whether witches may work some presti-digitatory illusion so that the male organ appears to be entirely removed and separate from the body; various ways that the witches may kill the child conceived in the womb, etc, etc. the second part, treating of the methods by which works of witchcraft are wrought and directed, and how they may be successfully annulled and dissolved' deals with 'the several methods by which devils through witches entice and allure the innocent to the increase of that horrid craft and company; the way whereby a formal pact with evi

which the hysteria developed and spread is found in the case of the so-called witches of salem, massachusetts. it is doubtful if any of the victims hung* there were really followers of the old religion. just possibly bridget bishop and sarah good were, but the others were nearly all pillars of the local church up until the time the hysterical children "cried out" on them. but what about satanism? the witches were called worshippers of the devil. was there any truth to this? no. yet as with so many of the charges, there was reason for the belief. the early church was extremely harsh on its people. it not only governed the peasants' way of worship but also their ways of life and love. even between married couples, sexual intercourse was frowned upon. it was felt that there should be no joy f

y proved a little far-fetched in some areas, she did indeed strike some chords. wicca was by no means as far-reaching and widespread as murray suggested (nor was there proof of a direct, unbroken line of descent from the cavepeople, but there can be no doubt that it did exist as an indubitable religious cult, if sporadic as to time and place. she enlarged on her views in a second book, the god of the witches, in 1931. in england, in 1951, the last laws against witchcraft were finally repealed. this cleared the way for the witches themselves to speak up. in 1954 dr. gerald brousseau gardner, in his book witchcraft today, said, in effect 'what margaret murray has theorized is quite true. witchcraft was a religion and in fact it still is. i know, because i am a witch myself" he went on to tel

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

conjure demons were usually male, and included both popes and royalty. they generally escaped censure, however. the folk religion of the countryside was an easier target. in december 1484, the bull of pope innocent vii was published, appointing heinrich kramer and jakob sprenger as inquisitors against witchcraft and heresy. these two clerics wrote the malleus maleficarum, the notorious hammer of the witches, which described in lurid detail the tortures that could be used to obtain confessions from suspected witches. in it, they adopted the policy that it was better to kill an innocent person who would be rewarded in heaven by god than to allow a guilty person to remain unpunished. this book became the best-seller of its time and was quoted to justify the atrocities practised against witch

ral heating systems, the focus of the home was the family hearth. focus is latin for 'hearth' and from ancient rome to china, the household deities have always had their place, being offered morsels of food, nectar and flowers and consulted on family happenings. it was believed that the ancestors as well as the living gathered around the family hearth, and so it became a natural focus for magick. the witches' cauldron started off as the iron cooking pot that hung over the fire (such pots are still used in country regions of europe- i saw one for sale quite recently in the market in rouen in france. herbal brews were not only created to cure coughs and colds but also, with magical words spoken over them, transformed into potions to bring a desired lover, employment or an unexpected helping

CASTING THE CIRCLE

t of saturn! by the power of the serpent, sacred of asmodeus and lilith, bringers of the craft of olde, that we shall emerge in the waking dawn of phosphorus! by the power of the goat, oz as known to the secret. bring us union and that opposites are joined, that we shall emerge knowing both good and evil! this circle is hereby sacred, blessed by the light of shaitan the double headed one! perform the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

rough the keyhole and went to get into her skin. everytime she went to get in, the pepper would burn her. she would say "skinny, skinny, don't you know me" then she would try again: it would burn her still. she would say "skinny, skinny, don't you know me" the husband woke up. she got into it, but could not stay. then she was tarred and burnt to death [63] another familiar theme is "witch-riding" the witches f practice of clambering on a sleeping human at night and riding him to exhaustion. the belief in riding also appears in european contexts with minor variations.sometimes the witches ride humans who are transformed into animals.but the human-as-mount motif in the tale has been related in black american folklore since the early 1800s. other european witchcraft traditions such as broomst

icance as folk practices that mitigated misfortune and bad luck.[66] not only were witch tales relayed as folklore within african american communities, but witch beliefs were also recorded in the writings of some early black autobiographers. jacob stroyer, an ex-slave and deacon in the african methodist church, attested to the beliefs that prevailed among blacks in his hometown in south carolina "the witches among slaves were supposed to have been persons who worked with them everyday" he wrote "and were called old hags or jack lanterns" stroyer told how witch beliefs were confirmed by others within the slave community "the negroes" he wrote "would gather in each other's cabins which looked over the large openings on the plantation, and when they would see a light at great distance and see

CHRONOLOGIA RORISPERGIUS

es du tarot divinatoire by r. falconnier. peter davidson english version sefer yetzirah, which adds the "50 gates of intelligence" and "32 paths of wisdom" 1897 levi's le clef des grandes myst res published 1898 julius evola born aleister crowley joins the golden dawn; mathers publishes the book of the sacred magic of abra-melin the mag [abramelin] 1899 c.g. leland publishes aradia, the gospel of the witches 1900-1973 valentine tomberg. meditations on the tarot..the tarot is a system or organism of spiritual exercises" 1900 crowley expelled from the golden dawn 1901 manly palmer hall born 1902 a.e. waite "doctrine and literature of the kabalah" 1903 eine mithrasliturgie published by albrecht dieterich "otot u-mo'adim" by joshua eisenback of prystik (pol. przystyk) commentary on "sefer yezi

riah" published by s, savini 1927: wirth publishes "the tarot of the magicians. 1928 karl preisendanz publishes vol 1 papyri graecae magicae. manly r. hall published a compilation of the "sefer yetsirah" in his "secrect teachings of all ages. 1932 "jezirah" by g. scholem in encyclopedia judaica (berlin, vol. 9, col. 104ff. 1933 annie besant (n e wood, author and noted theosophist dies 1933 god of the witches by m. murray. 1936 the brotherhood of light tarot -the sacred tarot 1937 israel regardie publishes the golden dawn, which includes the bulk of the golden dawns' rituals and teachings. 1939 william butler yeats dies 1942 arthur edward waite dies 1944 arcanum 17 andre breton 1945 discovery of nag hammadi scriptures. 1946 dion fortune (i.e. violet mary firth) dies 1947 aleister crowley (c

CULTUS SABBATI

mension of magical and folk religiosity was the oneiric or dream realm. peripheral areas of european folklore retain vestigial myths which relate the oneiric location of witch -meetings, fairie convocations, and the nocturnal flight of the wild hunt. merging with christian theological conceptions the background of folk belief assisted in the formation of the stereotypical witch ritual we know as 'the witches' sabbath. from an esoteric perspective it is considered that the sabbath is the astral or dream convocation of magical ritualists' souls, animal selves, and a vast array of spirits, faeries and otherworldly beings. it is considered that the true location of the sabbath is at the crossroads of waking, sleeping and mundane dreaming, that is, in the state of true dreaming- the realm in wh

feature of the cultus is its specialised use of the mythos of the medieval and early modern european witches' sabbath as the basis and idiom for its rituals and practices. this is not simply an indwelling of the past or human contrivance, but rather a spirit-taught reification of the sabbath's potent oneiric reality in an ongoing tradition of magical practice. the whole complex of imagery that is the witches' sabbath is esoterically understood as the atemporal reality of our ritual. when perceived anew through praxis, dream and spiritmediumship, the myriad motifs of the sabbath yield new wisdom and serve as wholly apposite cyphers for the teachings of oneiric flight, atavistic transformation, wortcunning, divination, ritualisation, dual observance, spirit-worship, and so forth. sabbatic sy

DANCE OF THE WITCHES

, song, tapestry, craftsmanship, or image. where the spark of vision leaps, where inspiration is communicated. the path strays anew. so mote it be! alogos, magister: cultus sabbati. where the old serpent and man meet in murder and marriage, the spiritualisation of matter, the materialisation of spirit; the pole of heaven becomes the crown of the world. both in one: xoanon vox baetyltithe dance of the witches: opening the devil's eye copyright 2003 by robin artisson saturnian musings on mercurial subjects pursuant to my work on the art of the 'twilight sleep" or the trance, the topic has come up many times about the best way to achieve a good, workable trance state when performing acts of witchcraft. the answer is simple enough: there is no "best" way. each person, being an individual, is p

ng the leap" between the lesser, limited perception and the greater perception of wholeness, is just easy to do. devil take the hindermost i have decided to write this short essay to communicate another technique for achieving the twilight sleep, the trance, which is also known as the waking dream, the paradisal expansion, the "devil's eye open, and many other names. this technique, the "dance of the witches, is not really a dance; but it requires certain ritual actions, done in a certain manner, to achieve it's aim. this technique is not like the "mantle" technique, in which a person goes passive and allows themselves to dissolve the boundaries between themselves and what seems to be "nature all around. this is not a technique that uses breathing, or the sounds of nature; or even entheoge

DAVID ICKE CHILDREN OF THE MATRIX

rgin than madonna. the scythians were governed by priestess-queens, who tended to be older women. in 1954 five kurgans or "queen-graves" were found in southern russia at pasyryk. these priest-queens performed sacrifices and caught the blood in "sacred cauldrons, and went with the men into battle and cast spells for victory. this again fits with the edda texts and is almost certainly the origin of the witches in "shakespeare's" macbeth. in the celtic legends the cauldron is associated with the underground world and has been symbolically connected to the womb of the "death-goddess. using this theme, children of the bloodlines come "out of the cauldron- the womb of the women who carry "royal blood, the reptilian dna. the moon-sickle used by the scythians, the mythical weapon that castrated th

. delos is known for this reason as the island of the dead. hecate was portrayed as both a virgin and a whore, and again associated with the moon. another version was the egyptian, hequet, who delivered the sun god every morning and her totem was the frog, symbolic, appropriately, of the foetus. crossroads are the sacred places of diana and her satanic expression, hecate. it is at crossroads that the witches and grand masters and sorcerers of freemasonry perform their rituals. crossroads are symbolic of the vortex points created where ley lines cross. in ritual sex magic the wearing of clothes of the opposite sex and the performance of bisexual acts are called "crossroad rites. the women involved were called "dikes. remember that the amazon-manipulated scythians wore women's clothes in sex

DAVID ICKE THE BIGGEST SECRET

ys!this is only one small example of how the official fairy story called history is used tocontrol current behaviour and perception. what else in history isnt true? just abouteverything. behind the shakespeare plays was the hidden hand behind most historicalevents of significance- the brotherhood networks. and nothing sums up the attitude of thisgroup better than the words bacon/dev ere wrote for the witches in his play, macbeth:fair is foul and foul is fair. as manly p. hall, the freemasonic historian, wrote of bacon:165he was a rosicrucian, some have intimated the rosicrucian. if not actually the illustriousfather c.r.c. referred to in the rosicrucian manifestos, he was certainly a high initiate ofthe rosicrucian order. those enthusiasts who for years have struggled to identify sirfranci

ands death, jackie kennedytravelled to the greek island of delos in the south west aegean sea, the legendarybirthplace of diana and apollo and the considered domain of hecate, the goddess of theinfernal arts. delos is known for this reason as the island of the dead. hecate wasportayed as both the virgin and the whore and crossroads are the sacred places of444diana-hecate. it is at crossroads that the witches and the grand masters and sorcerers offreemasonry perform their rituals. crossroads are symbolic of the vortex points createdwhere ley lines cross. in ritual sex magic, the wearing of clothes of the opposite sex andthe performance of bi-sexual acts are called crossroad rites. the women involvedwere called dikes. crossroads are also places of human and animal sacrifice and hecateis know

DEMONIC BIBLE

lonian ishtar and ereshkigal, represent life and death and are both aspects of the dark goddess of chaos, tiamat. it was often said that witches of the middle ages gathered in covens of twelve women and one man, the high priest, who assumed the form of the devil and had sexual intercourse with the women. it was also said that his penis was unusually large and that his semen was cold. the truth of the witches sabbath is that all of the participants were female. the high priestess wore a large phallus strapped to her waist not to represent herself as the christian devil satan or as the pagan goat-god pan but rather as a form of the dark goddess who severs the penis of god, symbolizing both fertility and death. the dark goddess, tiamat, chooses her lovers from among men. it is for this reason

DIABOLUS

r at the focus was spiraling energy through the self with the forces of the godforms, thus their masks signify deific power assumed by him or her who wore the mask. austin osman spare6 was an artist who captured images of set in sigillic forms in various publications. spare illustrated and practiced a form of sorcery which holds a strong foundation to modern luciferian practice, specifically with the witches sabbat and other avenues of magical practice. existing as dual, they are identical in desire, by their duality there is no control, for will and belief are ever at variance, and each would shape the other to its ends, in the issue neither winds as the joy is a covert of sorrow. let him unite them the book of pleasure, austin osman spare 4 the cover art features a black inverted pentagr

ell. as set was the most powerful of the gods and equally a god of magick and infernal sorcery, he is a force which strengthens by the desire of force. there is an example of a spell which implements infernal spirits and wax figures to obtain the love of a woman8 and was done through incantations of the infernal spirits. as witchcraft survived in medieval times it was said that through the divell the witches were able to effectuate by the power of their master 9. i invoke thee who art in the void air, terrible, invisible, almight god of gods, dealing destruction and making desolate, o thou that hatest i invoke thee, typhon-set, i perform the ceremonies of divination, for i invoke thee by the powerful name in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pa

h that saturn is indeed set, the lord of the egyptian deserts, darkness and high places. crowley makes similar connections between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme of one dialogue, london 1603 found in egyptian magic, e.a. budge 10 connections between shabbathai, the sphere of saturn being the witches sabbat10. here we find the manifestation of the adversary in a universal and initiatory role. the modern magician and sorcerer must be willing to focus on the beneficial and useful aspects of sethian magick within a now type of context, in other words utilize the will to invigorate and empower the rituals of sethan, which by you set is made great within. ii. ahriman the persian devil a

hosphorus, the authors current magical guild. 34 the book of thoth the moon by aleister crowley 35 secrets of the horse whisperers, by peter bayliss 36 the toad rite, a grimoire of the toad witch by michael w. ford, succubus publishing. 37 see witcha by nathan harris. 32 prototype and initiatory model. harris points out also the invocation used to conjure cain in charles leland s aradia gospel of the witches. nathan harris writes also that some claim hereditary witchcraft is that the children are of cain, who in some traditions is also the son of adam and lilith, or the traditional myth of samael (the devil) and eve. a further interesting connection that lilith holds with samael/satan is the star algol which was originally called arabic the ri'b al ohill and later the hebrew rosh ha sitan

ferian terms, the maker of the possibility of union between samael and lilith, the creation of cain as the self transformed. change may be invoked and willed by the mind depending on the path of the magician. if he/she is upon one path, their focus may invoke positive change, through an optimistic outlook and creating or impelling a beneficial progression in their own environment. in the model of the witches sabbat, lucifer is the imagination, the adversary who is both angel and demon, the isolate self. leviathan is the daemon which encircles the possibility of self, who creates the link which the luciferic angel may develop in the black magician. transformation through deific self-association is the transference to becoming. ahriman represents the sorcerous side of lucifer, the darkness m

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

knowledge means hidden knowledge. it does not mean or imply evil. ogham: a magickal alphabet of the celts composed of twenty (20) letters called fews, each standing for a different kind of tree. it is very simple in appearance, being made up of short vertical or diagonal strokes set against or across a horizontal line. old horny: an affectionate name for the horned male consort of the goddess of the witches. early christian priests either mistook this pagan god for satan (q.v) or deliberately misidentified this pagan god for satan for political reasons. old religion: a modern day reference for wicca (q.v) or witchcraft (q.v, which many occultists believe to be the descendant of an ancient pagan goddess religion. order of the argentium astrum, the [a.a: the great white brotherhood. the ord

qualities of mutable (q.v) and fire (q.v) and is ruled by the planet jupiter (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color blue. keywords include: wide rangingly, boisterously, bluntly, expansively, optimistically, wisely, freely. sanders, alex: the founder of a tradition of wicca (q.v) known as alexandrian wicca (q.v. called by his followers "the king of the witches" satan: in the christian, jewish, and islamic religions, the supreme arch-foe of god. the prince of darkness, the adversary of god. in modern thought, the lord of evil. satanism: a religion that basis it's beliefs on reverse and backward principles of christianity. the worship of satan, the arch-foe of christ, through such practices as the black mass, sexual perversion, drug taking, vi

DION FORTUNE PSYCHIC SELF DEFENSE

oke. the state records of witch-trials in scotland, the reports of a priest charged with the task of extirpating witchcraft in northern italy, the archives of brittany, the stories of magic in classical literature, and finally, travellers' accounts of the practices of primitive people all over the world, all corroborate each other, agreeing as to the phenomena described, the explanations given by the witches of their methods, and the broad divisions into which the phenomena fall. we must first take account of the use of drugs, of which the black fraternity in all ages have possessed a remarkable knowledge. potions, unguents and fumigations were used extensively, and among all the weird and wonderful ingredients of which they were composed we now and again find substances which are known to

olden colour. a little practice should enable this circle of light to be formulated effectually. keep on going round the circle until it is formulated. the circle should always be drawn deosil, that is to say, from east, to south, to west, to north, in the same way that the hands of a clock would move were the clock laid face upwards on the floor. the contrary way is widdershins, the way in which the witches danced at the sabbats. the deosil movement affirms the rule of god's law in nature because it is the way of the sun; the widdershins movement repudiates god's rule over nature by moving against the sun. in resisting an occult attack the whole formula should be tuned to the key-note of asserting god's dominion over all existence, the aim of the operator being to align himself with cosmi

these i would direct my readers' attention to projection of the astral body, by muldoon and carrington, which throws a very interesting light upon the manner in which genuine witches attended the sabbats. i do not mean by these words to imply that mr. muldoon is addicted to wizardry, but he certainly possesses the traditional powers, and if he can do these things at the present day, why could not the witches have done them in days past? at any rate, i do not think there is much doubt that the holy inquisition would have paid him the compliment of burning him if he had lived during its hey-day. thirty years with the dead, by dr. wickstead, is another book which gives chapter and verse for personal experience instead of citing authorities and theorising about them. it is the record of an asy

DONALDTYSON EVILEYE

efore the time of christ. the term "witch" was used in an extremely negative way in past centuries. it was a catch-all term for sorcerers, murders, poisoners, baby-killers, heretics and other wicked types. what they had in common was the belief by their accusers- usually an incorrect belief- that they accomplished their evil deeds through the agency of black magic. it is important to realize that the witches of modern times are sane, decent folks who do not perform black magic. nor do they have the evil eye. there is nothing in common between the modern witch and the poor unfortunate innocents falsely accused in the middle ages of witchcraft. nor is there any similarity between the modern witch and the ugly fantasy that existed in the minds of the medieval witch-finders. in addition to tho

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nd doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. ansuperomin a sorcerer of the time of st. jean de lus, who, according to information supplied by pierre delamere, a councillor of henry iv, was seen several times at the sabbath mounted on a demon in the shape of a goat and playing on the flute for the witches dance. answerer (or fragarach) a magical sword belonging to the irish sea-god lir. it was brought from the celtic otherworld by lugh, the irish sun- god, and was believed that it could pierce any armor. anthony, st. a great demon of enormous stature is said to have approached anthony one day to offer his services. in response, the saint looked at him sideways and spat in his face. the

e, they also published some writings ascribed to the persian zoroaster. sources: hutin, serge. a history of alchemy. new york: walker, 1963. reprint, new york: tower books, n.d. jabir ibn hayyan. the works of geber. london: printed for william cooper, 1686. muhammad ibn umail al-tamini. three arabic treatises on alchemy. calcutta: asiatic society of bengal, 1933. aradia the book aradia: gospel of the witches by charles g. leland (1899 and often reprinted) presented traditional witchcraft teachings from italy, which leland claimed he obtained from a florentine fortune-teller and hereditary witch in the late nineteenth century. this book is clearly one of the inspirations of the modern witchcraft revival launched by gerald b. gardner, and it has furnished some materials for the contemporary

eland claimed he obtained from a florentine fortune-teller and hereditary witch in the late nineteenth century. this book is clearly one of the inspirations of the modern witchcraft revival launched by gerald b. gardner, and it has furnished some materials for the contemporary witches book of shadows, the ritual book used by modern witch covens. sources: leland, charles godfrey. aradia: gospel of the witches. 1899. reprint, new york: hero press, 1971. arael one of the spirits that the ancient rabbis of the talmud made princes and governors over the people of the birds. encyclopedia of occultism& parapsychology. 5th ed. arael 83 arariel according to the ancient rabbis of the talmud, arariel is an angel who takes charge of the waters of the earth. fishermen invoked him so that they might cat

r remedies. new canaan, conn: keats, 1977. chancellor, p. handbook of the bach flower remedies. london: c. w. daniel, 1971. dr. edward bach centre. http//www.bachcentre.com. march 8, 2000. weeks, n. the medical discoveries of edward bach. london: c. w. daniel, 1940. bachelor one of the names given to satan when he appeared in the guise of a great he-goat for the purpose of sexual intercourse with the witches. bacis see bakis backster, cleve (b. 1924) former interrogator for the cia who became one of america s leading polygraph (lie detector) specialists. he became director of the keeler polygraph institute in chicago and later founded the cleve backster school of lie detection in manhattan, new york. during the late 1960s, he became famous for his experiments in plant esp, using polygraph

red their disbelief in its existence. a friar minor deposed in england that an english templar had assured him that in that country the order had four principal idols, one at london, in the sacristy of the temple, another at bristelham, a third at brueria (bruern in lincolnshire, and a fourth beyond the humber. some occultists have suggested that the baphomet of the templars was really the god of the witches deriving from the encyclopedia of occultism& parapsychology. 5th ed. baphomet 153 nature god pan. during the nineteenth century, the austrian orientalist baron joseph von hammer-purgstall discovered an inscription on a coffer in burgundy that he claimed showed that the name baphomet derived from two greek words meaning baptism of metis [wisdom; the inscription exalted metis or baphomet

969. levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1972. partner, peter. the murdered magicians: the templars and their myth. oxford: oxford university press, 1981. reprint, n.p: crucible, 1987. wright, thomas. narratives of sorcery and magic. london: r. bentley, 1851. reprint, detroit: grand river books, 1971. baptism of the devil it was said that at the witches sabbat children and toads were baptized with certain horrible rites. this was called the baptism of the devil. baptism of the line a curious rite performed on persons crossing the equator for the first time. the sailors dressed themselves in quaint costumes. the father of the line arrived in a cask, accompanied by a courier, a devil, a hairdresser, and a miller. the unfortunate passeng

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

exult in the fact that they were a class of men against whom sorcery had no power. these writers actually tell us, that the demon had tried to frighten them by day and by night in the forms of apes, dogs, goats, etc; and that they frequently found large pins stuck in their night-caps, which they doubted not came there by witchcraft. when we hear these inquisitors asserting that the crime of which the witches were accused, deserved a more extreme punishment than all the vilest actions of which humanity is capable, we can understand in some degree the complacency with which they relate how, by their means, forty persons had been burnt in one place, and fifty in another, and a still greater number in a third. from the time of the publication of the malleus maleficarum, the continental press d

hrough the air in open daylight to the top of a neighbouring mountain, and there, having made a hole with her hands and filled it with water, she had, by stirring the water with certain incantations caused a heavy storm to burst forth on the heads of the wedding-party; and there were witnesses at the trial who swore they had seen her carried through the air. the inquisitors, however, confess that the witches were sometimes carried away, as they term it, in the spirit; and they give the instance of one woman who was watched by her husband; she appeared as if asleep, and was insensible, but he perceived a kind of cloudy vapour arise out of her mouth, and vanish from the room in which she lay.this after a time returned, and she then awoke, and gave an account of her adventures, as though she

as they term it, in the spirit; and they give the instance of one woman who was watched by her husband; she appeared as if asleep, and was insensible, but he perceived a kind of cloudy vapour arise out of her mouth, and vanish from the room in which she lay.this after a time returned, and she then awoke, and gave an account of her adventures, as though she had been carried bodily to the assembly. the witches of the malleus maleficarum appear to have been more injurious to horses and cattle than to mankind. a witch at ravenspurg confessed that she had killed twenty-three horses by sorcery. we are led to wonder most at the ease with which people are brought to bear witness to things utterly beyond the limits of belief. a man of the name of stauff in the territory of berne, declared that when

viction of those who would not confess, and the whole process of the trials. these show sufficiently that the unfortunate wretch who was once brought before the inquisitors of the holy see on the suspicion of sorcery, however slight might be the grounds of the charge, had very small chance of escaping out of their claws. the malleus contains no distinct allusion to the proceedings at the sabbath. the witches of this period differ little from those who had fallen into the hands of the earlier inquisitors at the council of constance. we see plainly how, in most countries, the mysteriously indefinite crime of sorcery had first been seized on to ruin the cause of great political offenders, until the mallebranche encyclopedia of occultism& parapsychology. 5th ed. 972 fictitious importance thus

e of spiritual guidance and the spiritual independents movement. through the 1960s he concentrated on his skills as a psychic reader and wrote a series of short booklets: your pen personality (1961, its in the cards (1964, and how to prevent psychic blackmail (1966. by the end of the 1960s, however, he had begun to identify with the slowly emerging neopagan witchcraft movement. in 1970 he founded the witches liberation movement and the witches anti-defamation league as instruments to demand religious rights and reparation payments for the wiccan community. that same year he organized a halloween witch-in in new york city s central park. martello was quickly recognized as a leader in the wiccan community and soon turned out a string of books that were widely read in the community, which had

urray proposed the idea that witchcraft was a pre-christian religion in its own right, rather than a heretical deviation from established christianity. the book had a great influence on gerald b. gardner (1884.1964, pioneer of the modern witchcraft revival. murray in turn contributed an introduction to gardner s book witchcraft today (1954. she also wrote two other books on witchcraft: the god of the witches (1931) and the divine king in england (1954. she died november 13, 1963, soon after her hundredth birthday. sources: murray, margaret a. my first hundred years. london: william kimber, 1963. rose, elliot. a razor for a goat. toronto: university of toronto press, 1964. valiente, doreen. an abc of witchcraft past and present. new york: st. martin s press, 1973. muscle reading according t

FAUST

i ll be bound. oft what we did, we shouldn t rightly; but now the world turns round and round, and just when we would hold things tightly. author. who now in any case will read a book with contents middling clever? and as for dear young folks, indeed, they re pert and saucy now as never. mephistopheles [who all at once appears very old. i feel that men are ripe for judgment day, since no more up the witches mount i ll climb; and since my cask drains turbidly away, so too the world declines in dregs and slime. huckster-witch. you gentlemen, don t pass by so! let such an opportunity not go! look at my wares attentively; here are all sorts of things to see. yet in my shop, sirs, there is naughtits like on earth you will not findthat at some time or other has not wrought dire harm both to the

? shall i trust to my vision? fair god oberon today is here on exhibition? orthodox. claws or tail i do not see and yet, beyond a cavil, just like the gods of greece is he likewise a very devil. northern artist. what i may grasp today may be but sketches of this tourney, yet i m betimes preparing me for my italian journey. purist. woe! bad luck has led me here. how decency they re mocking! of all the witches host, dear! dear! but two are powdered! shocking! young witch. powder is like a petticoat, for grey hags hoddy-doddy; so i sit naked on my goat and show a strapping body. matron. we are too well-behaved by far, with you to snarl a lot here; yet, young and tender as you are, i hope that you will rot here. leader of the orchestra. snout of fly, mosquito-bill, don t swarm around the naked

FRATER TENEBROUS CULTS OF CTHULHU

to the idiot god is a group referred to as the other gods the amorphous dancers who attend azathoth at the throne of chaos. their soul and messenger is nyarlathotep, the crawling chaos, who mediates between the old ones and their human followers. his avatar manifests as a human figure dressed in black, with jet black skin but caucasian features. in this form he is recognisable as the black man of the witches sabbath an incarnation commonly associated with satan. he is depicted in seventeenth century tracts on witchcraft as a creature with ebony skin, the long black robe of a priest, and a conical hat a description substantiated by the testimonies of individuals in both europe and lovecraft s own new england. nyarlathotep s physical appearance also compares quite strikingly to that of the a

FRATER U D PRACTICAL SIGIL MAGIC

tiation to h inate attention was given in e time of the inquisition. modem technology has largely rt has nearly disappeared in our culture. on the other hand, we. working with a ost gprimitive h peoples still do this. even a gcity magician h like franz bardon recommends it on the fourth level of g in ermetics. sujja su fa fno-ta also covers it in the first part of her book element-magie. remember the witches f familiars to which such inord th succeeded in subduing the animal aspects in our lives. thus, this magical a can, with its help, create agood counterbalance to the modem tendency of over- emphasizing artificiality and technology it will usually take years and decades of practice until you are ready to work with atavistic nostalgia in a predictable and reliable way. as a species, we h

FREEMASONS SATANISM AND SYMBOLISM

can see it has the breasts of a woman, and an erect phallus. you'll notice that the erect phallus has two serpents coiled around it. the baphomet has the head of a "horned goat" another title for satan. masonic and occult symbols illustrated is a book in which dr. burns says "in a book on witchcraft, the complete book of witchcraft and demonology. the caption states that he is 'the horned god of the witches, symbol of sex incarnate [p. 51] and if you look at his right hand you will see baphomet making the sign of the devil's triad "baphomet is also known as the sabbatic goat, in whose form satan is to be worshipped at the witches' sabbath [frank gaynor, dictionary of mysticism, new york, philosophical library, 1953, p. 24] then, we discovered that baphomet is officially approved as a symb

GILBERT THE SORCERER AND HIS APPRENTICE

be afflicted by ill-disposed fairies, and for remedy thereof a certain fairy name should be written in green, the same being the fairy colour, andifthis were buried by the doorstep of the afflicted person the fairies would be unable to attack him. the wax image of course appears constantly in all the literature of black magic.inthe first of the witchcraft trials in scotland buchanan relates that the witches roasted upon a wooden spit the image of king duffus, made of wax. the clavicula salomonis has particulars for making and consecrating the wax. other materials, however, were sometimes used. the details of the making of isabel goudie's moon-paste i have recorded inthe devil's mistress,the lacunae in the scottish accounts being supplied from morocco, the processes being obviously identic

g laird of fowlis.'inthis trial it is also recorded that certain images were made of butter, which is a curious parallel to certain ceremonies recorded by abbe hue of the tibetans. a distinction strikes one at once in comparing these modern rituals with that against apophi.thewax image in the latter case was that of the great bad god himself, and it was his name that was written in green ink. but the witches never, so far as is recorded, made an image of the devil. the reason of this becomes evident at once when we reflect that to the mediaeval witch the devil was not the bad god, but on the contrary he was to her the bountiful bestower of all delights, the good god whom she delighted to honour. according to isabel goudie and her circle the devil was a lover more delightful than any man. a

penitence, and perhaps was inserted by the scribe who took down their words more or less imperfectly.theimage, according to this ritual, of whatever material formed, was to be destroyed, and its destruction to involve that which was represented, or at least its banishment, therefore it must be something inimical to, and deemed evil by, the exorciser. and certainly the devil was not deemed evil by the witches practising black witchcraft (for here i say nothing of white witches. a parallel may be found in the old custom which lingered to comparatively modern times of burning judas iscariot, a sort of medieval guy fawkes celebration, wherein apparently, in its origin, all the sins of the parish in the preceding year were laid upon the figure, which was then solemnly burnt, amid considerable j

t in the middle ages, or in remote classical times. naturally the greatest number occur in the west of england and scotland among w.eceltic population. but witchcraft is far from being unknown even among the saxons of the east coast. in thechannel islands it is rife to this day, also in brittany; and in morocco (as described in m. jules bois'sorcellerieau maroc) every medieval incident, including the witches' sabbath, is familiar ground, and universally believed in. one of the oldest of known incantations is that connected with the casting of the black thread.itwas undoubtedly scandinavianandpre-christian,referringto some legend of a ride of odin and baldur in which baldur's horse slipped and sprained or dislocated a leg. this was healed by binding round the injured leg a black thread with

in. thinking the old man wanted some chicken broth he readily promised the cock, and casually inquired what was he going to do withit,and thenitcame out that he had been overlooked by a neighbour, and had had terrible trouble,butthatifhe buried a white cock at his doorstep the evil wishes would have no power. thought went back to the white cock of243sculapius,and farther back into the dim past to the witches of thessaly, and various old classic stories. another witchcraft story was told me by the late sir archibald dunbar which was within his own knowledge. when it was proposed to demolish the old castle of blervie the contractor employed had thrown down half of the castle, when he was warned to desist. he paid no attention, however, till one day he saw a most evil-looking old woman sittin

uttered, will rouse the emotion in another. this may, of course, be accounted for in various ways. association, brain-waves, or what you will. but the result follows too often to be questioned. and we can well imagine that a prospective witch, being taught this simple formula, and finding it work, would become intoxicated with the idea of power, and would go on from one formula to another. one of the witches in the crook of devon in kinross-shire records in her confession that having once practised the invocation of names, it became so fascinating that, whatever their resolves might be, they could not help trying the formula as sure as a certain hour came round. the excitement of being able to arouse the particular mood in themselves at will, and to see the same mood awaking in another per

GOLDEN CHAIN AND THE LONELY ROAD

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

that stand overgrown in the centre of the wood (taliesin 'a wood in the west country, published in pentagram, august, 1965. this is somewhat reminiscent of the medieval alpine initiatory potion which provoked its drinker to have 'all of a sudden the sensation of receiving and preserving within himself the image of our art, and the principal rituals of the sect (ginzburg. c, ecstasies: deciphering the witches' sabbath, 1989. it is believed that unto those possessing the needful magical capacity a plant-familiar will reveal itself- that it contains within its 'bestowed' state of consciousness the memory of all previous practitioners' experiences: the leaf retains the tales of the pilgrims once passed by. this is of great use where a specific body of knowledge has become fragmentary and must

trange knowledges, far beyond the grasp of mortal aspirations. furthermore, we should also give thought to the transmission of gnosis between adepts via their own sexual fluids. a fully empowered consort is a vehicle for the magical current, his or her blood and bodily fluids are media for the powers of the arte and its patron deities. in rites performed by higher adepts of the sabbatic mysteries the witches' supper is literally of 'flesh and blood- of semen and vaginal elixirs. for it is known that the seasons of the moon are refracted through the vessel of the priestess and that the issue of her sexual mouth contains the secrets (secret-ions) of the gnosis in a fluidic hypostasis. likewise the seed of a priest is the numinous medium for the powers of the godhead and for the concealed rad

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ever was pictured with seven heads and a horse's foot, conf. zai)pert uli supra 73-4. names taken from his figure. 995 fetch away the damned, and even convey heroes like dleterich to hell, yilk. saga 393. otto frising 5, 3 (see sappl. the representation of the devil in the shape of a hc-gont goes back to a remote antiquity; what can have given it such a vigorous growth among heretics and witches? the witches all imagine their master as a hlacjc lie-goat, to whom at festal gatherings they pay divine honours; conversely, the ivjiite goat atoned for and defeated diabolic influence (haupt's zeitschr. 3, 35. in oaths and curses of the 15-1 gth cent, the he-goat apes the true god^ dass in der 2yock scheud! ms a frequent formula in hans sachs; they swore' bei hocjis schedel' skull' bei hochs lid^

ting and distributing of salt was a holy office, would not there be very likely sacrifices and festivals connected with salt-boiling (see suppl. suppose now that the preparation of salt was managed by women, by priestesses, that the salt-kettle, saltpan, was under their care and supervision; there would be a connexion established between salt-boiling and the later vulgar opinion about witchcraft: the witches gather, say on certain high days, in the holy wood, on the mountain, where the salt springs bubble, carrying able words (pp. 44. 120-1) is: the chatti in case of victory had devoted the hostile army (div. ac) to mars and mercury; such vow binds one to sacrifice horses, men, every live thing of the defeated. the chatti had used the vow as a threat, the victorious foe fulfilled it as his

rds' were it so, they would not make salt scarce to their neighbours (abstract it' as christians equally recognised salt as a good and needful thing, it is conceivable how they might now, inverting the matter, deny the use of wholesome salt at witches' meetings, and come to look upon it as a safeguard against every kind of sorcery (superst. i, no. 182. for it is precisely salt that is lacking^ in the witches' kitchen and at devil's feasts, the church having now taken upon herself the hallowing and dedication of salt. infants unbaptized, and so exposed, had salt placed beside them for safety, ra. 457. the emigrants from salzburg dipped a wetted finger in salt, and swore. wizards and witches were charged with the misuse of salt in baptizing beasts. i think it worth mentioning here, that the

heathen sacrificed horses to their gods, and any inclination to eat their flesh was denounced for a long time as a hankering after heathen ways; it is only in these days' also bread, another necessary of life; yet of course the heathen baked for their bantiuets and sacrifices exactly as the christians did. 1050 magic. that the prejudice against eating so clean an animal begins to give way. well, the witches were accused of indulging in this food at their assemblies, i.e. of still keeping up heathen sacrifices. henry boguet in his discours execrable des sorciers, kouen 1603, p. 82-3 asserts, not only' qu'il y avoit une grande chaudiere sur le feu, dans laquelle chacun alloit prendre de la chair' and' mais il n'y a iamais du sel/ but also expressly' que la chair n'est autre chair que de che

nysia also present many points of comparison. witches' jaunt. 1051 festivals be enumerated, as ^in whitsuntide and autumn/ or 'on st walburg's, st john's and st bartelemy's/ we have still the usual holidays and assize-days of the mid. ages. danish witch-trials name' valdborg aften, s. hans aften, maria besogelsesdags aften* the people would never have given up their venerated season of justice to the witches, had not these been long in prescriptive possession (see suppl. still more plainly do the localities coincide. the witches invariably resort to places where formerly justice was administered, or sacrifices were offered. their meeting takes place on the mead, on the oak-sward, under the lime, under the oalv, at the i^eartree; on the boughs of the tree sits that piper whose help they nee

m interdiu cerni, silere omnia. noctibus micare crebris ignibus, aegipanum satyrorumque lascivia impleri, tibiarum ac listularum cantu, tympanorum et cymbalorum sonitu strepere' 1054 magic. 143, and myrk-rid'a 77% by wliicli monstrous miscliievous giantwomen are meant, wild women, waldminnes, iarnvi'sjur (p. 483, whom the heroes are bent on putting down' hefi ec qvaldar qveldri^or/ i have quelled the witches, says atli. their riding is called gandreid, vectura magica, nialss. p. 195; gandr is properly wolf, they are said to have ridden wolves and bridled them with snakes' fann trollkono, su rei& vargi ok hafsi orma i tauviom' seem. 146' hyrrokin reid" vargi ok haf^i hoggorm at tatimum' sn. qq. a rune figure (bautil 1157) represents a troll riding a wolf, using a bent twig for reins. a swed

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

by and esteemed wholesome for bruises and wounds (schmid s schwab, id. 167; conf. the boiling over needfires (p. 610. greg. strigenitius (b. 1548, d. 1603, in a sermon preached on st. john s day and quoted in ecc. fr. or. i. 425, observes, that the people (in meissen or thuringia) dance and sing round the midsummer fires; that one man threw a horse s head into the flame, meaning thereby to force the witches to fetch some of the fire for themselves. seb. frank in his weltbuch 51 b: on st. john s day they make a simet flre [corrupt, of sunwent, and moreover wear upon them, i know not from what superstition, quaint ivreaths of mug wort and monks-hood; nigh every one hath a blue plant named larkspur in hand, and whoso looketh into the fire thro the same, hath never a sore eye all that midsumm

HANDBOOK OF EGYPTIAN MYTHOLOGY

od at mendes and identified with the greek god pan. a persian king of the fourth century bce is alleged to have gone mad after sacking the temple and eating the sacred goat. the sexual aspect of the cult at mendes made it particularly disliked by early christians. banebdjedet s form as a ram or goat-headed man was reinterpreted as a devil figure who entered western tradition as the horned king of the witches. see also heryshef; imhotep; khnum; osiris references and further reading: h. de meulenaere. cults and priesthoods of the mendesian nome. in h. de meulenaere and p. mackay. mendes ii. warminster, england: 1976,174 177. g. hart. banebdjedet. in a dictionary of egyptian gods and goddesses. london and boston: 1986, 52 53. primary sources: ct 60; h&s; rbm; mendes stela; hibis texts; herodo

HEKAS

geometry, the myths, the ritual instruments and so on and so on. are based upon a number of principles which govern function. principles which, although definable, are highly subtle in essence, being universal in their application, infinite in their means of application via their modification in accordance with the diversity of context, and which are the very letters and numbers which constitute the witches' alphabet and thus the grammar of the arte entire. in the various recensions offered to us as accounts of traditional craft practices there is often great emphasis placed upon the antiquity of the spell/rite/technique, etc. but little reference to the actual knowledge encoded in the practice. it is the preservation of the forms irrespective of their function which seems to be foremost

orcellement ,is 'to encircle, also we may cite sortiere 'to cast lots, and thus the sorcerer is the type of the magical operator who casts the circle of arte to bind and align the turning of chance to the design of will. we may to give further examples of derivations, cite certain terms and symbols familiar to craft practitioners and show their analogous counterparts in the arabic tongue: athame- the witches' knife- stems from the word 'adh' hamme, meaning the blood-letter; this name was used by the dhulqarneni: a sect of magical practioners in morocco. coven- the covine- the name used for the witches' circle of initiates, this stems from the word kafan, meaning 'a winding sheet. a cerecloth or funeral vestment was the garment used by the aforementioned sect in their rituals; this was indi

the covine- the name used for the witches' circle of initiates, this stems from the word kafan, meaning 'a winding sheet. a cerecloth or funeral vestment was the garment used by the aforementioned sect in their rituals; this was indicative of the symbolic interconnection of life and death. sgian-dhu- the scottish knife- speculatively analogous to the skan-do-la, the mandaean ritual knife. sabbat- the witches' rite- stemming from az-sabbat, meaning' the forceful occasion' and from the sa-ba-tu- the sumerian lunar rite of the goddess inanna; this term by means of linguistic confluence equates with the semitic sabbath. note also that the ahl-i-haq, the people of truth- a middle-eastern tribal group, preserve a rite called the sabz which means 'the making green of things; they also sacrifice a

dess inanna; this term by means of linguistic confluence equates with the semitic sabbath. note also that the ahl-i-haq, the people of truth- a middle-eastern tribal group, preserve a rite called the sabz which means 'the making green of things; they also sacrifice a cockerel at dawn to mark the liminal edge of night: a custom which has become a glyph of a certain arcanum in sabbatic lore. esbat- the witches' lesser rite of meeting where each initiate gives account of their recent work to the master and mistress of the circle; there is a persian word identical esbat, meaning 'to prove' or 'to give account. baphomet- the 'idol' said to have been worshipped by the templars. it's form was that of a goat's head with a torch between the horns and thus is identical to the sabbatic goat: an icon

ving a gnosis of ancient origin in persia and from thence disseminated through the migration of arab peoples and influences into europe and spain: the arabic triliteral root fhm forms the words meaning 'to perceive, understand 'wisdom' and 'black. the symbol of the goat with a torch, to indicate intellect, betwixt it's horns was a symbol of the aniza tribe, as was a sign identical to that called 'the witches foot- this served as the tribal mark or wasm. we may go on to give yet further examples which will provide links between the words used today within the sabbatic rites and mysteries and their counterparts throughout the world both today and in antiquity; but it is here of use to merely give these few examples and thus infer the wealth of interconnection which the seeker may avail himse

he year and tracing the ancient circle in the firmament of nu. from thence recall the dracontiae,-the circles of stone which mark the crossroads of hidden and secret tracks of force within the earth, reflecting the web of the star-lit heights; recall the crooked path which crosses the sacred isle of albion and lies throughout all the lands of the earth- where-e'er upon the serpents back is placed the witches' step! when next you tread the circle round, when next you face the quarters and call upon their guardians, remember the far-flung design of which you are a part; remember that the path upon which you now stand goes both back and forth, across the traverse of all time and space, throughout that self-same design: here lies both hearth and heart! remember too, that this is but one narrat

HELENA BLAVATSKY NIGHTMARE TALES

of his youth. franz did not answer; but with a calmness awful to behold, he left his place, took down his violin from thewall where it was hanging, and, with one powerful grasp of the chords, he tore them out and flung them intothe fire. samuel suppressed a cry of horror. the chords were hissing upon the coals, where, among the blazing logs,they wriggled and curled like so many living snakes "by the witches of thessaly and the dark arts of circe" he exclaimed, with foaming mouth and his eyesburning like coals "by the furies of hell and pluto himself, i now swear, in thy presence, o samuel, mymaster, never to touch a violin again until i can string it with four human chords. may i be accursed for everand ever if i do" he fell senseless on the floor, with a deep sob, that ended like a funer

rposely to throw down the gauntlet to,the world-famous paganini and to challenge him to a duel- upon their violins. hepurposes to compete with the great "virtuoso" in the execution of the most difficult of hiscompositions. the famous paganini has accepted the challenge. franz stenio will play, incompetition with the unrivalled violinist, the celebrated "frantaisie caprice" of the latter,known as "the witches" the effect of the notice was magical. paganini, who, amid his greatest triumphs, never lost sight of aprofitable speculation, doubled the usual price of admission, but still the theatre could not hold the crowdsthat flocked to secure tickets for that memorable performance* at last the morning of the concert day dawned, and the "duel" was in every one's mouth. franz stenio, who,instead

had reached every quarter to which the post could carry it,and gold flowed freely into paganini's unfathomable pockets, to an extent almost satisfying even to hisinsatiate and venal soul. it was arranged that paganini should begin. when he appeared upon the stage, the thick walls of the theatreshook to their foundations with the applause that greeted him. he began and ended his famous composition"the witches" amid a storm of cheers. the shouts of public enthusiasm lasted so long that franz began tothink his turn would never come. when, at last, paganini, amid the roaring applause of a frantic public, wasallowed to retire behind the scenes, his eye fell upon stenio, who was tuning his violin, and he felt amazed atthe serene calmness, the air of assurance, of the unknown german artist. when

lin, and he felt amazed atthe serene calmness, the air of assurance, of the unknown german artist. when franz approached the footlights, he was received with icy coldness. but for all that, he did not feel inthe least disconcerted. he looked very pale, but his thin white lips wore a scornful smile as response to thisdumb unwelcome. he was sure of his triumph. at the first notes of the prelude of "the witches" a thrill of astonishment passed over the audience. it waspaganini's touch, and it was something more. some- and they were the majority- thought that never inhis best moments of inspiration, had the italian artist himself, in executing that diabolical composition of his,exhibited such an extraordinary diabolical power. under the pressure of the long muscular fingers of franz,the chords

essionupon the sounding-board, seemed to summon forth orpheus himself from the infernal regions, rather thanthe musical notes supposed to be generated in the depths of the violin. sounds seemed to transformthemselves into objective shapes, thickly and precipitately gathering as at the evocation of a mighty magician,and to be whirling around him, like a host of fantastic, infernal figures, dancing the witches" goat dance" inthe empty depths of the shadowy background of the stage, behind the artist, a nameless phantasmagoria,produced by the concussion of unearthly vibrations, seemed to form pictures of shameless orgies, of thevoluptuous hymens of a real witches' sabbat. a collective hallucination took hold of the public. pantingfor breath, ghastly, and trickling with the icy perspiration of

l and piercing black eyes of the genoese artist were riveted to thestradivarius in the hands of franz, but otherwise he seemed quite cool and unconcerned. his rival's facetroubled him for one short instant, but he regained his self-possession and, lifting once more his bow, drewthe first note. then the public enthusiasm reached its acme, and soon knew no bounds. the listeners heard and saw indeed.the witches' voices resounded in the air, and beyond all the other voices one voice was heard- discordant, and unlike to human sounds it seem'd of dogs the bark, of wolves the howl; the doleful screechings of the midnight owl; the hiss of snakes, the hungry lion's roar; the sounds of billows beating on the shore; the groan of winds among the leafy wood, and burst of thunder from the rending cloud

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

h and error, fact and fantasy, confuses people. objects play an important part in the practice of witchcraft in rosemary's baby. for instance, i make lucky rocks for people who are my friends, and these objects can give the receiver the emotion of confidence, because, naturally, when you receive a gift from someone who has put something of himself into it, it has an effect on you. however, unlike the witches in rosemary's baby, real witches aren't anticipating the birth of an anti-christ. you must believe in christ before you seek his opposite, and most witches have no leanings towards any orthodox religion. despite the growing popularity of witchcraft, there has been little accurate information available describing it as it really is today. the mass conception of witchcraft has been explo

t an evening in meditation. the cabalists discovered they could manipulate the letters in "syria" and by reversing them, spell "russia. after chanting this reversal over and over, they appeared in the plaza and told the assembled crowd to have no fear, the germans were going to invade russia, not syria. the germans did indeed turn to russia, but whether or not the cabala caused this is debatable. the witches' coven still does exist, even though witchcraft is primarily concerned with the control of ,your own individual emotions so you can change your own and others' destiny. witches do at times group together to strengthen their projections. but these gatherings do not have to involve a lot of drinking, steaming cauldrons, stripping and sex. generally, those of us who are really involved wi

u say you want to win money at the races, you have to be able to control the horses, the jockeys, the trainers, the whole thing- and witchcraft isn't a dead-aim shot. so never put a frame around what you want: play it very loose. when we decide we want money, we never say "i want money to come in through my husband's job" no, that's too narrow, too limited, and probably not enough anyway. none of the witches i know are poor, but most are very extravagant. all of us would probably be much better off financially, if we weren't so wild and impractical when it comes to money matters. people often say "you should be extremely well-off because you do magic" yes, a witch can be rich, and many are, if that is the way they are concentrating. the coven in our area is just a loosely associated group

orgies supply the type of excitement needed, and, of course, there are other spellcasters who just enjoy orgies. any spell can be cast; the orgy just supplies the energy to do it, and supposedly fire you up. witches usually don't waste orgies on little spells; they do big ones aimed at the whole life pattern. to break an old pattern and establish a new direction, they'll have an orgy in which all the witches cast spells. but these are not the typical covens that everyone talks about, with twelve women and one man. there are a lot of women and a lot of men. some witches who aren't group-minded will cast a spell before they get into bed nude with somebody. frequently, the lover is innocent and does not understand that he is being used for a spellcast. often, though, he is aware. i mean, at a

rs to repent and become a someone else who isn't a witch. please if you don't mind, i would like to ask a few questions, if you are really a witch you will know the answers. if you don't know the answers i would believe you could be a witches apprentist. 1. who was the circle of corinth? 2. what is the blasted heart? 3. who was gauffridi? charlotte gadiere? 4. what does this mean: the last act of the witches sabbeth? and talkmongers. 5. what is this? and last but not least: what does this mean to you: grand bois, carrafour, cematiere, damballah. these are just a few things every good witch should know. of course they would know the [witches spell of hatred] most people think witches are stupid or sick but they are neither. they must know a great deal about spices and herbs so they can cure

aft. and now to your questions: 1. i don't know who the circle of corinth might be. but i could put you in touch with a couple of jazzy fellows in new york who hang around the columbus circle. 2. sorry, i have heard of some faint hearts. but never a blasted one! 3. as for gauffridi and charlotte cadiere. i prefer to make no comment. besides i had nothing to do with them anyway. 4. the last act of the witches sabbeth and the talkmongers have me stumped too. but, you might check with jesse unruh and see what he can come up with. 5. i'd say that's the star of david with an arrow going through it. and last but not least: if it's o.k. with you i would just as soon not incriminate myself concerning the grand bois, carrafour, cematiere, and the damb-allah. are you sure you won't settle for the gr

INTERVIEW WITH ANDREW CHUMBLEY

s the guarantor of spiritual validity. the outer representation of the cultus sabbati permits the curren to communicate and yet to remain, on the inner, a matter undisclosed. mh: what exactly is the sabbatic craft? what are the origins of this name? ac: at an outer level of definition, sabbatic craft describes a corpus of magical practices which self- consciously utilise the imagery and mythos of the witches sabbath as a cipher of ritual, teaching and gnosis. this is not the same as saying that one practises the self-same rituals in the self-same manner as the purported early modern witches or historically attested cunning folk, rather it points toward the fact that the very mythos which had been generated about both witches and their ritual gatherings has been appropriated and re-orientat

y be understood as a key unto the hidden design of arte. being born of vision, i would say the origin of sabbatic craft lies truly in the circle itself. rf: can you say more about the ritual symbolism of the sabbatic craft on an inner level, particularly in relation to consciousness? ac: at an inner level of understanding one can speak of sabbatic craft in more subtle ways. the mythic elements of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some historical-temporal, some pointing toward the a-temporal actualities of the sabbath as a field of transcendental magical existence. in azoetia, i wrote that the true meeting-place of the sabbath was at the crossroads of waking, sleeping and mundane dreaming, and that the sabbatic rites wer

l and communal spiritual heredity. this is not just about the present linking to the past, but is about the dead and the living engaging in the present as one. using academic analysis as an adjunct to initiatic understanding can provide other perspectives about continuity. judging from the historical works of henningsen, ginzburg, behringer, pocs, et alia it is evident that motifs and elements of the witches sabbath relate directly to early modern folk beliefs, magical praxis, and attested interactions with dream-conclaves and spirit-hosts. this being so, there is very clear comparison with contemporary sabbatic craft praxis. one might ask whether certain types of praxis yield comparable spirit-communion and thus, despite shifts in values, theology, names, and representations, the experien

IRISH WITCHCRAFT AND DEMONOLOGY

print, could be searched, it is highly probable that a p. 17 much fuller volume than the present one could be written on the subject. the elizabethan act was passed on account of cases (recorded and unrecorded) that had arisen in the country; while, human nature being what it is, it seems likely that the very passing of that statute by the irish parliament was in itself a sufficient incentive to the witches to practise their art. no belief really gains ground until it is forbidden; then the martyrs play their part, and there is a consequent increase in the number of the followers. the act of 1634 shows the opinion that was entertained in the highest circles relative to the baneful influence of witches and the menace their presence was to the safety of the community at large; in this no do

y and sir henry fitton, who, in their letter to the privy council on the 20th of the same month, inform that body that upon arriving at the town "the jail being full we caused sessions immediately to be held. thirty-six persons were executed, amongst whom were some good ones, a blackamoor and two witches by natural law, for that we find no law to try them by in this realm" 1 it is easy to see why the witches were put to death, but the reason for the negro's execution is not so obvious. it can hardly have been for the colour of his skin, although no doubt a black man was as much a rara avis in the town of kilkenny as a black swan. had the words been written at the time the unfortunate negro might well have exclaimed, though in vain, to his judges "mislike me not for my complexion- the shado

in that mysterious island p. 155 o'brasil, lying far out in the western ocean. about the year 1665, a quaker pretended that he had a revelation from heaven that he was the man ordained to discover it, and accordingly fitted out a ship for the purpose. in 1674, captain john nisbet, formerly of co. fermanagh, actually landed there! at this period it was located off ulster. 1 between the clergy and the witches a continuous state of warfare existed; the former, both protestant and roman catholic, ever assumed the offensive, and were most diligent in their attempts to eradicate such a damnable heresy from the world--indeed with regret it must be confessed that their activity in this respect was frequently the means of stirring up the quiescent secular arm, thereby setting on foot bloody persec

wright's narratives of sorcery and witchcraft; the dublin university p. 201 magazine, vol. lxxxii; a letter by dr. tisdall, the vicar of belfast, in the hibernian magazine for january 1775; classon porter's pamphlet; m'skimin's history of carrigfergus (ed. m'crum, 1909; while the depositions that were taken are published in young's historical notices of old belfast, pp. 161-4. the actual trial of the witches was preceded by a series of most extraordinary incidents. in september 1710, mrs. anne haltridge, widow of the rev. john haltridge, late presbyterian minister at island magee, while staying in the house of her son, james haltridge of the same place, suffered great annoyance every night from some invisible object, which threw stones and turf at her bed, the force of the blow often causi

isdall, who was present in court during the trial, and from whose letter we extract the following passages -many of the foregoing facts) being also adduced "it was sworn to by most of the evidences that in some of her fits three strong men were scarce able to hold her down, that she would mutter to herself, and speak some words distinctly, and tell everything she had said in her conversation with the witches, and how she came to say such things, which she spoke when in her fits "in her fits she often had her tongue thrust into her windpipe in such a manner that she was like to choak, and the root seemed pulled up into her mouth. upon p. 215 her recovery she complained extremely of one mean, who had twisted her tongue; and told the court that she had tore her throat, and tortured her violen

rvain glean'd about the ditches; these freets and charms did not prevail, they could not banish the auld witches. the neighbour wives a' gathered in in number near about a dozen; elspie dough, and mary linn, an' kate m'cart, the tailor's cousin. p. 229 aye they churn'd and aye they swat, their aprons loos'd, and coost their mutches but yet nae butter they could get, they blessed the cow but curst the witches. had sawney summoned all his wits and sent awa for huie mertin, he could have gall'd the witches' guts, an' cur't the kye to nannie barton. 1 but he may shew the farmer's wab, an' lang wade through carnmoney gutters; alas! it was a sore mis-jab when he employ'd auld mary butters. the sorcerest open'd the scene with magic words of her invention, to make the foolish people keen who did n

ISIS UNVEILED

ns th* infant daughter of dr. schutz. a blind girl. m the twbmtt-ninth bukninq, ssybk peb80n8 the fat noble lady (bddfrau. a doctor of divinity. item 'strange' men and women, t. e, protestanta, 28 summary: citiisens, apparently all wttaltht people, 100 boys, girls, and little children, 34 in nineteen montha, 182 pcnons "there were" says wright "little girls of from seven to ten years of age among the witches, and teven and twenty of them were convicted and burnt" at some of the other br&nde, or burnings "the numbers brought to trial in these terrible proceedings were so great, and they were treated with so little consideration, that it was usual not even to take the trouble of setting down their names, but they were cited as the accused no. 1, no. 2, no. 3, and so on. the jesuits took thei

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

eligious usages and their faith, as pyramidically intensifying, until it flashed truth upon the worlds in the grand fire- dogma! that faith to which sprung monuments from all the sea-borders at which glittered the beak-itself an imitation flame of every many-oared, single ship of their adventurous, ocean-dotting fleets, the precursors of the exploring ships of the vikings. we claim the caldron of the witches as, in the original, the vase or urn of .the fiery transmigration, in which all the things of the world change. we accept the sign of the double-extended fingers (pointed in a fork, or of horns, which throughout italy, the greek islands, greece, and turkey, is esteemed as the counter-charm to the evil eye, as the occult magian telegraphic. the horns, or radii of the merry-andrew, or je

JESSUP MK THE CASE FOR THE UFO

ound them and sometimes they have only semicircles. they have been found in america, great britain, france, algeria, palestine, almost everywhere except the far north. in china, cliffs are dotted with them, and in italy, spain, and india they occur in enormous numbers. there are twenty-four cups, varying from one and a half to three inches in diameter, arranged approximately in straight lines, on the witches' stone near ratho, scotland. it is explained locally that these are tracks of a dog's feet (in stone. in inverness-shire the marks are called "fairies' footmarks" in norway and other places they are said to be horses' hoof prints. the rocks of clare, in ireland, have prints supposed to have been left by a mythical cow. ed: the following has no obvious reference or necessary position. p

K AMBER THE BASICS OF MAGICK

2 italics and insertion of the word envy by jngthe basics of magick get any book for free on: www.abika.com 1 the basics of magick by k. amber get any book for free on: www.abika.com the basics of magick get any book for free on: www.abika.com 2 i. ethics a. the wiccan rede b. the law or return (sometimes called the "threefold law) c. perfect love and perfect trust (among partners in magick) ii. the witches' pyramid a. faith in your abilities and powers. b. imagination to vividly create in your mind that which you desire to manifest. c. will to achieve your goal despite all obstacles. d. secrecy to keep your magickal intention concentrated and pure. iii. the four qualities of the mage a. to know b. to will c. to dare d. to keep silence iv. preparatory skills (hatha and raja yoga are good

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

r sacrificed animals for them or provided blood to them directly through protuberances on the surface of their own skin termed witches teats or witches marks. individuals with supernumerary nipples sometimes called monkey teats, a not uncommon condition were especially suspect as witches. tortured by agents of the inquisition, accused witches often confessed to feeding imps by such means. some of the witches executed in salem, massachusetts, were said to have had witches marks with which they fed diabolical familiars. see also imp for further reading: guiley, rosemary. the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. fantasia the final segment of this 1940 disney animation film features the dead rising and dancing before the diabolical master chernobog, who comes a

nosticism. sloane was briefly associated with anton lavey s church of satan, although it did not appear to significantly change his teachings. our lady of endor coven did not survive sloane s passing in the 1980s. see also church of satan; our lady of endor coven for further reading: jonas, hans. the gnostic religion: the message of the alien god. boston: beacon, 1958. murray,margaret. the god of the witches. london: s. low,marsten& co, 1933. the gnostic order and temple of satanas the gnostic order and temple of satanas (gotos) was founded in 1985 by damian alan sinclair and laylah agatha sinclair. the grand lodge is located in charlotte, north carolina, however it has temples in several u.s. states and an official base in denmark and the u.k. the international head of the order is damian

witches teats can also refer to special marks believed to serve the purpose of feeding familiars or imps, who were believed to have a craving for human blood. individuals with supernumerary nipples sometimes called monkey teats, a not uncommon condition were especially suspect as witches. tortured by agents of the inquisition, accused witches often confessed to feeding imps by such means. some of the witches executed in salem, massachusetts, were said to have had witches marks with which they fed diabolical familiars. this item of medieval superstition was resurrected and presented as fact in michelle remembers, the popular 1980 book credited with setting the ritual abuse scare in motion. in one ritual michelle claimed to remember, satan himself commanded that marks be made upon one of his

ndie carlyon of the covenant of earth magic prepare for hallowe en, 1997 (kevin carlyon/fortean picture library) 186 neopagan witchcraft derive from pre-christian paganism. the assertion that these terms were so derived may have been plausible in the midtwentieth century when gardner founded the wiccan movement, but it is now clear that there is no historical connection between modern wiccans and the witches executed by the inquisition both because the inquisition s victims were not pagans and because gardner s claims to have inherited an ancient lineage were false. rather, these terms were derived from the diabolical fantasies of medieval witchhunters who believed they were rooting out and destroying the prince of darkness s minions in other words, witch, coven, and sabbat derive from the

minions in other words, witch, coven, and sabbat derive from the literary satanism created by officials of the church. vera further argues that the god of modern wiccans is derived more or less directly from the devil of this same literary satanism. among other things, she points out that the very first paragraph of one of gardner s principal source documents, charles leland s arcadia: gospel of the witches (1899, draws on traditional diabolical imagery: diana greatly loved her brother lucifer, the god of the sun and of the moon, the god of light, who was so proud of his beauty, and who for his pride was driven from paradise (leland 1996, 1. and while it is true that medieval christian devil imagery incorporated aspects of certain ancient gods,wicca s horned god is derived directly from w

verarching point is, rather, that both satanism and wicca draw selectively from the same body of traditional writings about the devil and witchcraft, but only satanists explicitly acknowledge these particular source documents. wiccans should also, vera writes, stop repeating inaccurate, prejudiced stereotypes about satanists and satanism. for further reading: leland, charles g. arcadia: gospel of the witches. 1899. facsimile reprint custer,wa: phoenix, 1996. lewis, james r.witchcraft today: an encyclopedia of wiccan and neopagan traditions. santa barbara, ca: abc-clio, 1999. vera, diana. satanism and the history of wicca [1992] revised edition, 1996. http//www.members.tripod.com/conjurefolk/w iccasat.html nephilim the biblical term nephilim, which in hebrew means the fallen ones or those w

LIBER 777

h. 17 power of being in two or more places at one time, and of prophecy. 18 power of casting enchantments. 19 power of training wild beasts. 20 invisibility, parthenogenesis, initiation. 21 power of acquiring political and other ascendency. li 22 works of justice and equilibrium. 23 the great work, talismans, crystal-gazing& c. tui 24 necromancy. 25 transmutations[[vision of universal peacock. 26 the witches sabbath so-called, the evil eye. 27 works of wrath and vengeance kbn 28 astrology. 29 bewitchments, casting illusions. 30 the red tincture, power of acquiring wealth li and khien 31 evocation, pyromancy kbn 32 works of malediction and death khbn 32 bis alchemy, geomancy, making of pantacles[[travels on the astral plane] kbn 31 bis invisibility, transformations, vision of the genius. ta

LUCIFERIAN SORCERY

d towards the light. lucifer is the light bringer of humanity; he is the spirit force of fire and light. lucifer would be considered the same as the thelemic aiwass, the spirit of the 93 current that brings love and positive self-growth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required t

is should be strengthened and defined to search the possibility of immortality. above lucifer, the morning star one upon the path of iblis (spelled also eblis, or shaitan who was ayn al-qozat hamadani executed in 1131 a.d. bravely announced his path of illumination, which spoke of the black light above the throne as the western idea of the sun at midnight or black sun. this may be revealed within the witches sabbat path as the black flame, or illuminated luciferian sense of self. it is the beautiful presentation of ones own being, and that we may grow and emerge from it into infinite possibility. shaitan, satan or lucifer is considered the guardian of the threshold, the gateway to the space between worlds, known as the twilight or in-between of the nightside and dayside. through this 5 gat

d that we may grow and emerge from it into infinite possibility. shaitan, satan or lucifer is considered the guardian of the threshold, the gateway to the space between worlds, known as the twilight or in-between of the nightside and dayside. through this 5 gateway may we draw the immortal elixir of spiritual awakening and magickal gnosis through sorcery. the process of self-transformation within the witches sabbat gnosis is the night-hunt and dream conclave known as the witches sabbath, the meeting of the souls of magickians at the crossroads, an area of which is universal in spirit meetings, from the pathal craft to the luciferian witches sabbat path to systems of voodoo and palo mayombe. the sabbat itself is a western approach to the middle eastern cult of shaitan and those of the yatuk

from flame. it was this energy, essence of spirit that who is known as lucifer shone brightly above all others. he held the light of the sabbat to those who would whisper the oaths in the dawn. shaitan the opposer is the gateway of the current of magical initiation, thus holding the double aspects of light and shadow. it is through the union of such that one becomes as shaitan or lucifer itself. the witches sabbat itself emerged from the dreams of the profane, those who knew not the ways of the cunning folk and their work. it was because of the times of persecution that many kept their art secret, working and weaving their webs of sorcery and magickal illumination unseen by outside folk. the sabbat is the meeting place of the feri, lycanthrope, vampire and the sorcerer s shades which act

ving their webs of sorcery and magickal illumination unseen by outside folk. the sabbat is the meeting place of the feri, lycanthrope, vampire and the sorcerer s shades which act as familiars. it is the great manifestation of the hidden law, and that we may, by imagination, become lucifer in our self. it is through the chalice of lilith, revealed as babalon, that we seek the union of the goddess. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the witches sabbat cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and sp

e witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twilight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and hecate, the queens of the sabbath. it is through the witches sabbat circles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame of awakening that offered an awakening of senses. each angel still exists in spirit form upon the earth, allowing a linage to emerge from different areas of psychic and physical development. the essence of witchcraft should be explored within its dream based roots, th

LUCIFERIAN SORCERY AND SET TYPHON

utious in the terms of chaos magick, you are not simply paradigm shifting, rather utilizing chaotic forces to utilize temporary order in the self to grow stronger and progress as an adept. chaos magick in the terms of which i refer to are tools of various forms of ritual belief to construct your own initiatory focus. the foundation is the consistent aspect of chaos sorcery in the luciferian path. the witches' sabbat itself is composed of two aspects, the celestial or empyrean (the highest aspect of light, luciferian fire and divinity) and the infernal (the lower aspects, the daemonic. what the witches' sabbat is the spiritual transference from the waking flesh (everyday life) to the astral/dream rite (the gathering of witches and sorcerer in the arena of the dream. the sabbat has been expl

nsidered the sabbat most healthy, and noted an increase in mental and physical health and vigor. spare around this time, in the early 1950's, drew numerous illustrations of the sabbat in various forms, including many infernal aspects of his early career. kenneth grant later illustrated much of spare's luciferian gnosis in his legendary work "images and oracles of austin osman spare. the sabbat of the witches is a dreaming aspect of the imagination, of strengthening the self into the arcana of the cunning fire, or black flame. the lore of cain as the lord of horsemen is the earthen bound spirit who kindles the very flame of self, the illumination of iblis/shaitan. he or she is a vessel reflecting its unique touch, different from all others, as well as each other who make walk a similar path

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

of diana (the moon; the two were joined in a great union of opposites. it is the development of the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol of sethian witchcraft. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the sethian witch cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spi

tap the latent powers of the mind and make such work for him or her. the letter itself should be developed by each individual initiate for his/her own alphabet of desire, this is where the connection and development of luciferian witchcraft emerges. witchcraft itself, was silently expanded upon by spare in his later years. it is known that he had many dream experiences which allowed him to attend the witches sabbath, as well as communicate with many of the attendants. zos vel thanatos (aka. austin spare) created numerous glyphs and sigils based on the astral conclave, even writing texts which included a full invocation of the sabbath. such art and writings no doubt influenced the magickal stream of initiation within many individuals later on, as well as announcing the formation of the tech

MAGIC AND SPELLS

vel, like any magic trap. circle magic some of the most powerful and spectacular spells worked across faerun are cast in the form of circle magic. circle magic is a type of cooperative spellcasting that allows the spellcaster leading the circle to increase her caster level significantly and achieve results otherwise unavailable to the spellcasters composing the circle. the red wizards of thay and the witches of rashemen make frequent use of circle magic. stories of other forms of circle magic abound in faerun. participation the ability to participate in circle magic requires the selection of a character feat-tattoo focus for a red wizard or ethran for a witch of rashemen. one spellcaster, usually the most powerful or experienced character present, stands at the center of the circle. this c

MASTERING WITCHCRAFT

low initiates on top of damp tombstones. no messy crucifixion of toads. just a simple loosening of the mundane knot a process of blessed unbinding. as we witches say, i say to you "blessed be" now you can begin developing your powers, the intitial step of commitment having been taken. this is done basically in two ways: first, by making use of the four great rules of magic which form the sides of the witches' pyramid; and second, by the observance of natural power tides within the framework of the universe, which constantly ebb and flow, and may be utilized to great advantage as indeed they always have been over the centuries by cultists and occultists alike. but first i shall deal with that most important of subjects, that dark tower of sorcery itself, the witches' pyramid. the witches' p

h constantly ebb and flow, and may be utilized to great advantage as indeed they always have been over the centuries by cultists and occultists alike. but first i shall deal with that most important of subjects, that dark tower of sorcery itself, the witches' pyramid. the witches' pyramid the acquisition of a witch's basic power is rooted in the observance of four simple rules, sometimes known as the witches' pyramid. there are the four cornerstones of magic from which the whole mysterious edifice of witchcraft rises. the rules in themselves are not magical, but the joint application of them is. you must apply them sedulously, knowing that only in accordance with what you are willing to invest will you gain anything in return. the four cornerstones of the witches' pyramid are: a virulent i

it will probably grow to be a passion with you as time passes, and you may soon find yourself having to resist sternly the lure of any junk or antique shop you happen to pass, purely in the interests of economy. so treasure up your fantasies. the controlled daydream is one of the main keys to being a successful witch. in fact, dream on, the richer and more fantastic the better! the second side of the witches' pyramid of power is firmly labeled "will" it almost goes without saying that the establishment of a potent will is one of the main goals of a practitioner of the black arts. the will in this instance is a magical one, however, and if viewed out of magical context and within the framework of everyday life, would constitute a splendid example of extravagant egocentricity or even megalom

you want; you then proceed to narrow down your field of attention to encompass just that one thing, keeping it before your awareness all the time. then you go and get it. keep at it. this doggedness and the attitude of mind it engenders has to be part of your witch personality during the magical operation "as my will, so mote it be" these are the magic words. which brings me to the third side of the witches' pyramid on which is etched in mighty letters of refulgent gold the word faith. now this may seem a strange thing for a witch to concern herself with, but it is quite true to say that all magical power is largely dependent on this, whether it be wielded by people calling themselves witches or saints, as the case may be. whether you cast a spell for the sake of a church, yourself, or an

of faith i in their powers to warm them, than would a microscopist approach his specimen without a microscope. at a rudimentary level, if you didn't have the faith you could do it, you could no more put one foot before the other and cross the road in the manner you do every day, than could a two-month-old baby. in magical matter, faith is de rigueur, and due to this fact it merits a whole side of the witches' pyramid to itself. while we are on the subject of faith, it would be as well to mention at this point that you as a witch must never break your word. if you do not think you are going to be able to fulfil a promise, do not make it, even if there is only the faintest possibility that you may not be able to come through. the reason for this should be readily apparent to you, bearing in

iting trouble. now we have dealt briefly with the four cornerstones of magical practice, and they should speak for themselves. they reward contemplation. all successful witchery stems from their accurate employment. you can burn your cabalistic books and drown your yoga sutras they will avail you nothing in your quest for power unless you have already understood and mastered the ideas embodied in the witches' pyramid, the four great rules of magic which are the keys to all practical operations in the world of the unseen. casting your spells whenever you wish to work a piece of witchcraft, it is always best if you tie all your supercharged will, faith, and imagination into a single, sizzling bolt with the help of a pattern of spoken words: the charm, or incantation. witches, like poets, pai

MICHAEL FORD A RITE OF THE WEREWOLF

rneys into the sabbat both celestial and infernal. such night flights may be caused by such psychotropic herbs. toads, being linked to diabolism and witchcraft already5 and such were used often in potions. also used in ointments were bats and their blood, mixed with deadly nightshades. for this reason, individuals should not experiment with such, noted that death could occur. in specific, part of the witches sabbat practice of going forth by night is the illumination of the imagination; that when the subconscious is brought closer to the conscious. those who are able, by herbs or meditation alone without the use of herbs, are ones who seek to know themselves. this process and act is not hidden by any one school, or so-called exclusive coven of witches or teachings. the answers, as robert c

rom the prints of the wolf to he who has taken the wolf belt of the devil by satanadar i summon thee, by the devil i become thee i shall become the werewolf, man and beast to go forth this night to feast none shall capture my gray form by the binding words, nasatanda so it is done! i am indebted to: skratte (nathaniel harris, elda isela ford, scorpius nokmet, frater a.s.l, soror teth. 7 night and the witches sabbat -the adversarial foundations of sorceryby michael w. ford to look into the possibilities of models and how one may shape and assist in self-transformation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian9 terminology as averse dreaming practice. in islami

sethanic= of set. 10 see iblis, the black light by peter lamborn wilson. the flame of isolate consciousness and being is the black light/black flame. this is defined as the fire and perception of being, antinomianism. 11 the book of thoth weiser publications 8 opposer. set is also related to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sabbat. the image of those leaving the flesh, to go forth in the name of the devil by flying with familiars and other demons is not too far from realistic workings in the present time. lucifer is found in the higher octave of the sphere of saturn. this mighty angel12 is a revealed source of black light, or intelligence/development/wisdom. lucifer is also a source of brilliance, a state

MICHAEL FORD WITCHMOON

, they are the resurgent atavisms, the hidden spirits and archetypes of shadow and night, the black sun shining with life and wisdom- the torch bearer (1) behind the darkness. love, health, wisdom and beauty are the finest forms of existence. the shadows in the night which glow under the moon exist to dance with you, to guide towards a glimpse of the night of pan, to gather on the astral plane at the witches' sabbath. come close, if your will is against it much is deadly, however with pleasure and the glowing lamp of strength all is possible. come within the night side, where varcolaci await. vampirism, lycanthropy and european folklore for thousands of years there have been tales of beasts haunting the countryside by night, demons which stalk the roads and pathways of the forests. corpses

wer is always negative to the sorcerer if used out of the law of "do what thou wilt. in other words if it trespasses on another individual's rights of life and joy then it is wrong, unless provoked or within a magickal combat aspect. our witch- dreams are walking in the rows of the night. forever. astral vampirism and lycanthropy can be obtained once the warlock and witch are capable and adept in the witches sabbat arts. this will demand much in the area of discipline, self mastery and will in order to obtain such powers, however, be sure the reward is ten fold for such a development! tales of the sorcerer who in secrecy leaves his or her flesh to take the form of an animal or vampyre spirit to celebrate the horned lord or black god of illumination and life upon earth will be once again wh

arthly sabbaths' are as a form and focus for the dreaming rite, in which those of witch blood meet in ecstasy. the earthly sabbat is as a gate and purification zone whose purpose is to create the astral grounds in which the meeting is to take place. the following rites may be conducted with very few people, be it two or ten individuals, fulfilling each members dedication and desire. the sabbat of the witches exists in the context of dream control and breaking over into the astral world, where all is based on desire and will. the manifesting of day side activities are brought forth through the dreaming- darkside- aspects of sorcery and magick. a particularly memorable event when i attended an astral sabbat and became fully aware of the current in its witch-blood origin. in such a situation

of the chamber i whispered before the flame: by the embrace of death s sleep in life, thanatos hearken my swift flight. of the devil s sight, which views the webs of night to come and the freedom of the fields, may thy 41 41 beauty be as my gift. by the thorns which tear the waking flesh and guards our great hidden place, be my flesh in night and astral waking, i shall emerge. i seek the blood of the witches sabbat conclave, so that lilith shall kiss my ever earthly wounds. joy and pleasure, by the skull and blade i shall emerge! eko sabbatium, eko hecate, eko lilith unbound and fly! my pace was decided by my desire to join the conclave, to enter this sabbath of dream. i was guided into a great forest, and my flight was over the trees. i was drawn to a seeming crossroad deep within the for

iple personalities) are unable to control significant change. the sorcerer is an avatar of the magickal current which is embodied through him/her. the significant and essential 'trick' is to realize that the magickian is the manifestation of that particular current of energy. the traditions of which i speak are aligned and/or parallel with the 93 current, known as thelema which is greek for will. the witches oath to know is a symbol of retention of knowledge gained in life. to will the will of the sorcerer is the strength of magick and witchcraft, to change his/her surroundings according to the desire held. without the will magick is not and holds no power. focus and belief issue forth an independent view and strength which none can touch. the astral sabbat for instance is unobtainable for

ildren of lilith. the legends of nocturnal emissions carried on with these initiations or dream-induced congress. 49 49 osculum infame the initiate s dedication to undertake the initiate s oath of witches, by the symbolic kiss of shame. the pact should take place out in the open air, a wooded area with your altar being a stump or rock near a large tree. decorate the altar with the wood carving of the witches sabbat/luciferian inverse pentagram, or sigil of lucifer. within the context of this tome, lucifer represents knowledge, wisdom and light. baphomet, the god of witches may be adorned on altar as well. octinimos, of the witches sabbat goat is symbolic of masculine and feminine pro-creation and knowledge. the fire of hecate and lilith should be burned, robed or nude-the dedication toward

MICHAEL W FORD THE VAMPIRE GATE

to flow back into you and with it the energy it drained from the chosen person. feel part of the life force making you stronger. allow the servitor to return to the object of what you have made for it. 32 astral vampirism from the material body astral flight is a powerful state in vampiric development. the luciferian spirit is centered in the element air, thus relating to the astral body itself. the witches sabbat in the luciferian witchcraft tradition is founded in the dreaming or astral conclave, the subjective experience from which a level of initiation occurs. the sabbat is a reality, yet it lies behind a veil found. as tiamat is the goddess of vampires, the method of sorcery of draining astral energy should be practiced in everyday life while secretly, with the intent of immortality

MICHAEL WYNN THE SOUL TRAVELERS

ed hades and pluto, will free and lead the titans out of their prison. the black magicians also have a long list of titles for lilith, and have much reverence for her because she is among those who give them the dark gift of transformation. among these titles are: queen of the qliphoth, queen of the underworld, queen of the dead, queen of the vampires, queen of the sabbat, queen of hell, queen of the witches, queen of the shells and shades. mother earth, and mother goddess. she is the bride of satan and the mother of all demons, also called lilitu. lilith is often associated with the red sea, which is said to be a place where she spawned and instructed demons. the screech owl and dove are lilith s sacred animals. the us dollar bill contains a tiny image of what is commonly thought to be a

that king solomon once had power over asmodeus, and forced him to help build solomon s temple. asmodeus is said to be frustrated and under the dominion of arch-angel raphael. this fallen angel is called the demon of the wounding spear, and is often depicted having 3 heads and riding a dragon. one of his heads is that of a ram, one of a human, and the last of a bull. he is often called the god of the witches, the god of sorcery, the god of the circle, and sometimes called the serpent. asmodeus is responsible for many of humanity s scientific achievements, and has long taught sorcery, mathematics, and the arts. asmodeus, also called aeshma, asmodai, and chashmodai is considered a prime initiator in magic, which further connects him to lucifer and baphomet. he is a prince of hell, and govern

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

gel, but also to enflesh the bestial aspects of his being, thus developing the shadow and the light aspects of his being. this is the great work, through isolation in the antinomian path does the luciferian sorcerer come forth and recreate himself/herself as a god. the lore of the fallen was written as a witch cult invocation of the self bringing in union the ghostfires of shades of the dead with the witches sabbat and luciferian point of becoming. the illustrations present direct interplay of this process, the dynamic in motion. while the illustrations do not represent the end point, but rather the self in this motion, ever flowing towards the higher articulation of being. as azothoz deals with the magickal transformation of being, the ensorcelment of self in the circle of cain and lilith

PHOSPHORUS

booklet 2003 2 the order of phosphorus 2003 succubus publishing for the order of phosphorus members only. the purpose and intent of the order of phosphorus/toph. magick is elevation to ascend. the entire focus of magick is to initiate, strengthen and develop the self. work (capitalized) is defined as practice which advances and develops the consciousness, the continual process of self-initiation. the witches sabbat is one of individualized practice, that any element of practice must be a focus of sharpening and bringing forth consciousness. any practice which is irrelevant to magickal advancement i.e. self-initiation should not be regarded as magick. this is the very essence of magick regardless of any other title black magick, dark witchcraft, sorcery, etc. luciferian and the witches sabb

imes. what is the essence of lucifer and how is it recognized in you. study of shaitan (satan) the adversary and how the adversary relates to our own self-initiation. the forms of shaitan and how we commune with this force. a minimum two page essay (with or without artwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan. 6 2. vox sabbatum the book of the witches sabbat. this is a grimoire which simplifies and lays a foundation for the witches sabbat as an initiatory practice. 3. the goetia luciferian edition. this encircles the practice of ceremonial magick as a means of self-initiation through both high and low sorcery. one must grow familiar with the avenues of self control as the encompassing of interior to exterior forces. 4. samael and li

the satanic reader edited by nikolas schreck liber null& psychonaut by peter j. carroll chaos& sorcery by nick hall stealing the fire from heaven by stephen mace the prince of darkness by jeffery burton russell magick in theory and practice by aleister crowley the book of thoth by aleister crowley the black arts by richard cavendish images and oracles of austin osman spare ecstasies: deciphering the witches' sabbath by carlo ginzburg the night battles by carlo ginzburg 9 i the blackened forge of cain title-praecantrix the darkness of the earth color black symbol the sigil of infernal union -study of cain as the offspring of lucifer and lilith. the dynamics of self-transformation and how symbols relate to the self -foundations of sex magick and the will in the focus of selftransformation a

self-transformation and selfdeification through higher and lower sorcery. give details on how you are becoming through working with goetic spirits. see goetia luciferian edition. 10. from the work of goetia, the initiate will work through a specific spirit which will be an intiatic guide, that which will assist in the communication of the holy guardian angel/higher self/luciferian famulus. 11 ii the witches sabbat becoming in the dark light color blue- symbol algol the eye of the adversary -initiation of the witches sabbat, the development of astral projection and dreaming sorcery -the self-transformative benefits of the celestial sabbat and solar/twilight rebirth -the self-deification process of the infernal sabbat shape shifting and sexual congress via dreaming and astral projection -sh

ase, you will sweat and grow very hot. as you move and envision the luciferian path opening before you, a religious ecstasy will take you and guide your visions refer to the sufis by idries shah and the maskara (revelers) who blacken their faces and assume bestial forms during their sabbat dance. in this instance, you will begin an in-between (crossroads) journey unto the mysteries and reality of the witches sabbat. envision a gateway opening forth a shadowed figure arises before you this is the black man of the sabbat, the initiator who you shall seek to become like- i salute thee spirit of blackened flame, i come unto thee as clay but which holds a spark. with thy stave immolate my being with the cunning fire, that i shall awaken in the bloodied caul the mark of cain. face now the four d

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ctor in the development of the neo-pagan movement was a growing concern with the environment and its abuse. magick in the form of wicca or the craft formed the spiritual link whereby this awareness could express itself. the g.d. provided much of the technology. it is interesting to note that an adept of the g.d, j.w. brodie-innes, traveled extensively in the british isles to study witchcraft. now the witches stud his order in the learning of their craft. f; eele mental arrangements and attributions employed by the modern witches often have their roots in the g.d. the very concept of the circle and the guardians at the four quarters was not extant in the older family traditions at least until after the demise of the g.d. the g.d. has been a fountain head of inspiration for the new pagans. o

ROBERT KIRK WALKER BETWEEN WORLDS

y show that the late invention of soaking and transfusing not blood but ethereal virtual spirits, may be useful for both nourishment and health. there is a vestige of this in the damnable practice of evil angels [in] their sucking of blood and spirits out of witches' bodies till they drain them into a deformed and dry leanness, to feed their own [body or] vehicles withal [so] leaving what we call the witches' mark behind [this is] a spot, that i have seen, as a small mole, horny and brown coloured; through which, when a large brass pin was thrust, either in buttock, nose, and roof of the mouth, until it bowed and became crooked, the witches, both men and women, neither felt a pain nor did bleed, nor knew the precise time when this [action] was done to them, their eyes only being covered. n

SABBATIC KABALA OF THE CROOKED PATH

asy to give rewards. it is interesting to take notice by the use of the void or jagrata in relation to the atu 0 and atu 11 of the tarot-deck, the fool and adjustment. both aspiring to air. the void is of the element air and is ruled by venus and justice. the house of balancing powers or equal dynamic. a hidden formulae to this is revelaed on the pages 110- 114. an interesting point is the use of the witches ladder, a vakra (crooked) ladder in the void. your instrument of empowerment in this cell is this ladder. without the ladder you will be stuck in the same point of the void. the spell using the witches ladder is a prominent gateway to accomplish the magical task the sorcerer will happen. jacobs vision of the ladder that went into heaven in genesis 28 is worthy of some consideration and

oad. this should in itself compromise a warning of not embarking on this journey towards the airy houses of ultimate self-hood unless the desired balance already has been achieved under the venusian influence of lady libra. the influences of the fool, apethiui is as said both rewarding and cursing. the occult laws considering justice must be taken into account as it is formulated in the saying of the witches: may the blessing, curse and cunning be cell 1 being the aat of the 2nd and 13th letter of the sacred alphabet "all worship is soliliquy. in this house we enter the world of water, the way of manifestation. elemetal spirits as well as les loa prefer the watery way of entering mundane conditions, known as manifestations. this house is very manifestive indeed since it is balancing the fo

nified by the eye. the eye is also the tool of the artist of the noble arte and is the capturer of the sigillic wisdom and the key that locks it into the vault of unconditioned belief in the execution of the wills desire. the text refers to this as sigilic aphorisms, but used in the temple of solitude these becomes more than aphorisms, it encapsuels the formulae in flesh and releases the blood of the witches into the vessel and the magus becomes the living reality of the awakened flesh of lord cain. this is possible through the modes and variation suggested by the tetragrammic formulae and its invitation to the sexual genii to seek the intimate congress known as succubia and incubus (p. 208-223) cell 5 being the letters of the 6th and 17th aat of the sacred alphabet. every star within is t

e to serve and to mediate, they may also serve to imprison and to chain he who is the slave of his own lusts. in this cell the secrets of the blood-pacts stemming from our venerated master cain, the forger of the in-between are set forth. the general importance of bloodbounds in flesh as well as in spirit are set forth as important components of the adepts search for completion. the importance of the witches blood, either inherited by family-tradition or inherited through the spiritual family of sorcerers that recognize the witches blood within the adept- the blood is still important, to become one with the line of transmission. blood is life and this fluid has been revered by all religions in all ages as a profound transmitter of the people s prayers to the god and through the giving of b

e blood is still important, to become one with the line of transmission. blood is life and this fluid has been revered by all religions in all ages as a profound transmitter of the people s prayers to the god and through the giving of blood the desired effect of the prayer. this cell speaks of chuaylil- the bloodthirsty god and the importance of blood, blood-pacts and blood-bounds, the secrets of the witches blood. the commitments to the craft is equal to the commitment to the chuaylil. blood is requested! there is more than a hint towards the essences in the medieval grimoires in this cell, which is due to the influence of the yud, of the sacred alphabet, a letter that is really conducting the concentration of secret undertakings performed in the occult voyage. the presence of the master

SALMANRUSHDIE THESATANICVERSES

p on banners at political demonstrations, save the six, free the four, eat the heinz fiftyseven _pleasechu meechu, the radios sang _hopeyu guessma nayym. police community relations officers pointed to the "growing devil-cult among young blacks and asians" as a "deplorable tendency, using this "satanist revival" to fight back against the allegations of ms pamela chamcha and the local cr c "who are the witches now "chamcha" mishal said excitedly "you're a hero. i mean, people can really identify with you. it's an image white society has rejected for so long that we can really take it, you know, occupy it, inhabit it, reclaim it and make it our own. it's time you considered action "go away" cried saladin, in his bewilderment "this isn't what i wanted. this is not what i meant, at all "you're

SATANGEL

ings, and on bended knee he first adored them, then extracting them in the name of his devils, and in despite of almighty god, the creator of all k in these terms the classical grimoire may be seen as presenting a comprehensive and generally consistent pantheon of magical belief; masks beneath which the service of the old ones has been hidden. since the christian church has demonised the deity of the witches and magicians, so it is only natural that the witches response should be the deification of the church s demons. the result is an organic syncretism quite in keeping with the survival and evolution of witchcraft and sorcery throughout the ages and civilisations of mankind. when strangers ask me my religion, i often throw them off track by telling them i am catholic. someone told me tha

which might cause some confusion with the more modern pagan religion, but is otherwise a fair description that will be understood anywhere in the world. indeed, the belief that the average rural cunning men and witches of old were unable to read or write is now considered to be largely error. that these operations of black magick are otherwise known as goetia, meaning witchcraft or the howling of the witches, goety being an obsolete english word derived from the above latin employed to mean the performing of magick by summoning spirits, should be clue enough to their origins. indeed, before conversion a huge portion of pagan gods could easily have been described as devils anyway- however benevolent they were to those who appeased them. it matters not if the spirits employed be in truth for

ous other passages are also considered to possess their own power. in those traditions where the worship of the goddess has continued, often under the guise of the three marys, the song of solomon has particular importance. whilst modern witches are lucky enough to have all the theological history books at their disposal, and may thus consider themselves to have rediscovered their pagan heritage, the witches of the middle ages had only those few snippets that were preserved in their lineage. much of their theology was thus christian and drawn from the bible, even if interpreted in ways that the church would strongly have disapproved of. many modern practitioners have not even read this work, whilst in the past we were all made to listen to vast passages of it recited by their priests, once

he stars. avnas, amy (58th spirit, goetia. president commanding 36 legions, who appears as a flame. teaches astrology and the liberal arts, bewrays treasure kept by spirits. gives good familiars. az (hebrew, from aleph-zain, meaning then, therefore. the dark goddess. azael (hebrew. demon prince of water. also, amongst the watchers (see above. azarak) a name employed to designate the horned one of the witches, together with its counterpart zomelak. it made its way through major fuller s article the black arts (form, where it is given as a name for the devil, to become included in the gardnerian charge of wicca. azazel (hebrew. demon prince of air. also, amongst the watchers (see above. azi dahaki (avestan azi, meaning snake, modern farsi azidaha, meaning dragon. from earliest indo-aryan, th

l succubi, nocturnal sexual vampire, mother of *cain, first wife of adam. the screech owl (isiah 34:14. whose cult spread from palestine to greece, where she merged with hekate. originally a babylonian goddess lilitu, or ardat-lilil. lucifer (latin, bringer of light. the rebel angel who was cast from heaven (isiah 14:12. certain gnostic sects regard lucifer as a divine power in his own right, and the witches recognise him as the initiator and bringer of illumination. in etruscan gypsy lore he is the father of aradia and consort of diana. it is this godform that became the emperor of hell (grimorium verum. roman god of the morning star (venus. luciftias (enochian, brightness) whose return is heralded, alongside babalon, in the call of the thirty aethers. lucifuge (latin, running from the li

bull with griffin s wings; later as a human being. makes men witty; turns water or blood into wine; turns any metal into coins; makes even fools wise. zepar (goetia, 16th spirit. duke commanding 26 legions. appears as a soldier clothed and armoured in red. procures love, makes women barren. zimimay, ziminair (goetia. demon king of the north. zomelak) a name employed to designate the horned one of the witches, together with its counterpart azarak. it made its way through major fuller s article the black arts (form, where it is given as a name for the devil, to become included in the gardnerian charge of wicca. chapter four; black magick the rites and rituals detailed within the classical grimoire of antiquity follow similar essential formulae, being that which is held in common amongst spir

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

nism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library central aspects of the black mass. the orgy was also then included, something that was most likely derived from the rites of the bacchanalia or dionysiac cults of ancient rome and greece, of which shall be spoken presently. in his book the black arts (pan books ltd. 1967, richard cavendish outlines the proceedings of the witches sabbath. commencing with the witches paying homage to the devil. the witches would light a fire whilst the devil was seated upon a throne in the form of either a goat, representing satan himself, or a dog, which may have been connected with the dark goddess- the dog being one of the sacred animals of hekate- rather than with satan himself. the witches would then approach and adore the

ilements of its male members who refused to take the oath of the cult or to commit specific vices. when the cult was finally repressed by the authorities there was estimated to be some 7000 men and women who were members, many of whom were arrested and imprisoned whilst their meeting places were destroyed and the bacchanalia were prohibited throughout rome. the similarity between the bacchanalia, the witches sabbath and the black mass are therefore fairly evident. in modern times there are numerous versions of this ritual used by different satanic groups. the black mass contained within the church of satan's 'the satanic rituals (avon books. 1972) is based upon a combination of the rite used by the societe de luciferiens, a french satanic society that operated in the 19th and early 20th ce

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

there was in all his compositions something capricious and fantastic which did not please the taste of the dilettanti of naples. he was fond of unfamiliar subjects into which he introduced airs and symphonies that excited a kind of terror in those who listened. the names of his pieces will probably suggest their nature. i find, for instance, among his mss, these titles "the feast of the harpies "the witches at benevento "the descent of orpheus into hades "the evil eye "the eumenides" and many others that evince a powerful imagination delighting in the fearful and supernatural, but often relieved by an airy and delicate fancy with passages of exquisite grace and beauty. it is true that in the selection of his subjects from ancient fable, gaetano pisani was much more faithful than his conte

rara-ra! dancing again; is it a dance, or some movement gayer, noisier, wilder still? how they glance and gleam through the night shadows, those flitting forms! what confusion! what order! ha, that is the tarantula dance; maestro paolo foots it bravely! diavolo, what fury! the tarantula has stung them all. dance or die; it is fury, the corybantes, the maenads, the ho, ho! more wine! the sabbat of the witches at benevento is a joke to this! from cloud to cloud wanders the moon, now shining, now lost. dimness while the maiden blushes; light when the maiden smiles "fillide, thou art an enchantress "buona notte, excellency; you will see me again "ah, young man" said an old, decrepit, hollow-eyed octogenarian, leaning on his staff "make the best of your youth. i, too, once had a fillide! i was

SIR WALLIS BUDGE EGYPTIAN MAGIC

he student telephron arrived one day at larissa, and as he was wandering about in an almost penniless condition he saw an old man standing on a large block of stone issuing a proclamation to the effect that any one who would undertake to guard a dead body should receive a good reward. when telephron asked if dead men were in the habit of running away the old man replied testily to the effect that the witches all over thessaly used p. 12 to tear off pieces of flesh from the faces of the dead with their teeth, in order to make magical spells by means of them, and to prevent this dead bodies must needs be watched at night. the young man then asked what his duties would be if he undertook the post, and he was told that he would have to keep thoroughly awake all night, to gaze fixedly upon the

pells by means of them, and to prevent this dead bodies must needs be watched at night. the young man then asked what his duties would be if he undertook the post, and he was told that he would have to keep thoroughly awake all night, to gaze fixedly upon the dead body, to look neither to the right hand nor to the left, and not to close the eyes even to wink. this was absolutely necessary because the witches were able to get out of their skins and to take the form of a bird, or dog, or mouse, and their craftiness was such that they could take the forms of flies and cast sleep upon the watcher. if the watcher relaxed his attention and the body became mutilated by the witches, the pieces of flesh torn away would have to be made good from the body of the watcher telephron agreed to undertake

ife whom he had recently married gave him poison to drink, and that he died in consequence. the wife at once contradicted the words of her husband, and of the people who were standing round some took one side and some another. at length the husband declared that he would prove the truth of his own words, and pointing to telephron, p. 15 who had attempted to guard his body, told those present that the witches after making many attempts to elude his vigilance had cast deep sleep upon him. they next called upon himself by his name, which happened to be telephron, like that of his watcher, and whilst he was endeavouring feebly to obey their spells, his watcher rose up unconsciously and walked about. seeing this the witches forced their way into the room through some unknown place, and having t

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

ite does not require an altar, but does use a circle with a triangle in it, with one tip of the triangle pointing east. the circle is to be 9-13 feet in diameter, a fine, comfortable size. along with the circle and triangle, six sigils, shown in the two charts accompanying this ritual record, should be drawn inside the circle, as shown. if you want to use an altar, it should be created just as in the witches dance, and be east of the circle. the x marks on the chart below show the positions of candles, which can be used if the operants wish it. if you choose not to surround the area with six candles, at least try to have one, to the east. six "implements" are needed for this rite, and are to be placed arranged close to each other in the center of the triangle before the beginning of the ri

SORCERIES OF ZOS

hekt. was preeminent. these and similar symbols originally typified the draconian tradition which was degraded by the pseudo witch-cults during centuries of christian persecution. the mysteries were profaned and the sacred rites were condemned as anti-christian. the cult thus became the repository of inverted and perverted religious rites and symbols having no inner meaning; mere affirmations of the witches' total commitment to an-tichristian doctrine whereas- originally- they were living emblems, sentient symbols, of ante- christian faith. when the occult significance of primal symbols is fathomed at the draconian level, the systme of sorcery which spare evolved through contact with 'witch' paterson becomes explicable, and all magical circles, sorceries, and cults, are seen as manifestat

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

arkable resemblance to eliphas levi's famous drawing of baphomet, complete with the stars on their respective heads. baphles me! 107 a baphomet wall plaque and wall sculpture sold by an occult mail order store, along with a "seal of babalon" and the brotherhood a a wall plaque (the atlantean brotherhood. also offered: a "sabbatic goat" amulet, described as satanist eliphas levi's "baphomet god of the witches" 108 la codex magica the grand master of a satanic secret society in the country of greece wears a goat's head. the irregular pentagram with an image of baphomet filling up the interior spaces is called the "goat of mendes" it is yet another representation of satan. president george herbert walker bush. we do not know what the star and longhorn stand for on his cap, nor the meaning of

haos on earth, and bring order according to satan's illuminati script. earth is to be hell and hell on earth: as above, so below. this is the meaning of the double-headed eagle; the androgynous joining of man and woman; the mixing of the yin and yang; the checkerboard, black and white floors of the masonic lodges; the mirror images of the rosicrucians; the sulphurous tale of beauty and the beast; the witches parable of the lovely lady vs. the crone on her broom; the druid/satanic/catholic alternating of black and white priest vestments; the front and obverse (hidden) sides of the great seal of the united states; the reversing of the cross and the reading of the lord's prayer backwards in satanic worship, ad naseum. all fields, all things, must be reversed. negative must be transmuted into

THE BOOK OF PLEASURE

and dream control. within the book of pleasure you will find methods of achieving contact with your holy guardian angel/luciferian angel which may further empower the rites of azal ucel and ritual of the adversary by michael w. ford. i have included the introduction by kenneth grant from the 93 publishing edition of the book of pleasure. this grimoire is a powerful tool to illuminate the torch of the witches sabbat. for many years have i entered the gates of the opposer to drink from the graal of the devil, the very cup of ensorcelled venom few may taste. spare s art holds a gateway into this primal gnosis, seek to drink from this cup as well. become through self-love! frater akhtya seker arimanius magister, the order of phosphorus/black order of the dragon 2 3 introduction to the book of

n with his mother and he looked upon mrs paterson as a 'second mother. what little he said about her explains much of his work and his life-long devotion to the occult. she was able to transform herself on certain occasions into a woman of alluring loveliness: this she had done in his presence as a proof of her magical powers.(note 3) furthermore, she gave him the keys whereby he gained access to the witches' sabbath, the genuine extra-terrestrial event of which the popular version is but a debased and grotesque parody. it was during his exultation to the dimension where this event occurs that he was taught how to explore the subconscious with the use of sentient symbols and the alphabet of desire described in [the book of pleasure. these methods, once demonstrated, had to be brought down

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

my opinion, but i believe that the single most important thing you can learn in regards to magick, is the wiccan rede and the three fold law! bide the wiccan rede you must, in perfect love, in perfect trust. eight words the wiccan law fulfill: an it harm none, do as you will. lest in your own defense it be, ever mind the rule of three. follow this with mind and heart, merry meet, and merry part. the witches in the movie were not wiccan, but there are many wiccan elements in the rituals that they use. i am not wiccan, but i draw f r o m w i c c a n sources for my rituals. you do not have to be wiccan to practice magick, but you do need to understand that wiccan or not, you are still governed by the three fold law of return. whatever you send out comes back times three! as ye sow, so shall

and teachings of that tradition. if you desire to become a ceremonial magician, contact the oto (or some other order. apply for admission, learn and follow to the letter the teachings of that order. do not go where the path may lead, go instead where there is no path and leave a trail. ralph waldo emerson now if you are seeking a path that is not at one of these two extremes, there is hope. like the witches in the movie, you can learn and practice an eclectic form of magick. you can do this in a group, or you can do this as a solitaire. wicca is a child of paganism, and only one of its many flavors. there are structured traditions like satr or the many druidic groups. or there are just as many eclectic groups, that draw from both wicca, and nonwiccan sources. if you are very adventurous

raight. your hands should be open, with the palms up. h wand in this posture, you are standing erect with your arms relaxed at your sides. h tao in this posture, you are standing erect with your arms extended out to your sides (some times known as the cross) h goddess in this posture, you are standing erect, your face tilted slightly up, and your arms upraised in welcome. this is the posture that the witches in the craft used, when they invoked monon at the beach. h god in this posture, you are standing erect with your arms crossed over your chest, with your hands upon your shoulders, right hand-left shoulder, left hand-right shoulder (sometimes known as the star) there are other postures, but if you can master these, you will have a formidably group of skills in your ritual tool box. to m

used when you seek inner knowledge, when you do scrying, and when you channel a deity. record the results in your work journal. active meditation the use of meditation with a pre-established script, or goal. the relaxation practice (see script at side, path workings, and calling down the moon, are all forms of active meditation. always record your results in your journal. chant in the craft, when the witches were sitting in the park repeating earth, air, fire, and water, they were using what is known as a circle chant meditation to raise their power levels. chants can vary from a one word personal mantra, to a formal group invocation. try this, on an overcast day, sit and chant for five minutes ra, ra, hail ra! record the results in your journal. riding the dragon part one relaxation start

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, believes that sprenger and kramer proceeded with great care to examine the nature of witchcraft and to ana- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d religious phenomena 199 in1486, malleus maleficarum( a hammer for witches) became the handbook of the professional witch hunters. lyze the best methods of operating against its menace. they perceived the witches as making use of their unholy alliance with satan to corrupt the generative powers of humankind. in addition, they believed that witches sought to depopulate christendom by demanding the sacrifice of children and babies. the tribunal judges of the inquisition examined, tried, and tortured female witches over male witches at a ratio of (depending upon the authority) 10 to 1, 100 to 1, o

bout the old legends and magic traditions were transformed t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 292 mystery religions and cults forthe common folk of europe, the middle ages were a time of fear, oppression, and despair. into witches. the traditional gatherings, the druid s festival on the eve of may day, the bacchanals, the diana feasts, became the witches sabbath the broom, symbol of the sacred hearth became an evil tool. the sexual rites of old, destined to stimulate the fertility of nature, were now the manifestations of a forbidden carnal lust. mating at random, a survival of communal customs now [were] an infringement of the most sacred laws. to the church, the devils solidified into one satan, enemy of christ s work here on earth

satanism generally agree on the following order of service for the observance. the sabbat began with the ceremonial entrance of the participants, led by the high priest or high priestess of the coven (a coven is traditionally comprised of no more than 12 members) christian observers of the sabbat were quick to compare this ceremonial entrance to the orthodox introit, but there is no evidence that the witches referred to the procession by this name or even intended a comparison to the christian order of service. according to contemporary reports of sabbat gatherings in the middle ages (c. 500 c. 1500, several hundred, and in some cases, several thousand, people attended the ritual observances. the chief officiant was called the ancient one, a purely symbolic title, as in many sabbats, the p

it seems, in the opinion of many scholars, that the celebrants may have sprinkled liberal dosages of trance-inducing herbs into the communal brew. undoubtedly, such an action was designed to break down the last vestiges of inhibitions that some newcomers might maintain. it was most important that everyone be congenial by the hour when it was time for the sabbat dance, or, as it is commonly known, the witches round. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 294 mystery religions and cults a coven is traditionally comprised of no more than 12 members. the round was performed with the dancers in a back-to-back position with their hands clasped and their heads turned so that they might see each other. a lively dance such as this, which was essent

wine in the chalice. offensive material is used as a substitute for holy water. the simplest ring dance practiced by witches is that of a plain circle with men and women alternating with joined hands. sometimes the men face in and the women face out. in certain cases, upright poles may be placed on the perimeter of the dance circle so that the dancers might weave their way through the staves. as the witches become more accomplished, the dance patterns may become more sophisticated, but most authorities feel that nearly all of the dances may be traced from ancient designs, such as the swastika, which represents the horns of four beasts turning a mill or a wheel. perhaps the climax of the traditional witches round came with the priestess becoming the living altar and lying there, naked, to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

e gallery) lorre, 1904 1964) by a nasty wizard (boris karloff. in the terror (1963, nicholson was a napoleonic officer who encountered a witch, a mad baron (karloff, and the vengeful spirit of a young woman. nicholson walked the thin line of madness in the shining (1980) and erupted on the screen in demonic, axe-wielding fury, goaded to violence by the supernatural forces in a mountain resort. in the witches of eastwick (1987, nicholson got promoted from the demonically insane to an entity that may have been satan himself or at least a high-ranking demon. nicholson made an excellent werewolf in the film wolf (1994, skillfully achieving the trauma and terror of an ordinary man undergoing supernatural transformation. in mars attacks (1996, he was the president of the united states attempting

d to test the ancient recipe in the exact ritual manner prescribed by the book of magic. after the salve had been applied, both men fell into a state of consciousness that resembled sleep. they were both entranced for 20 hours and awakened with mammoth hangovers, complete with dry mouths, sore throats, and headaches. peuckert and his friend both claimed that they had witnessed the black sabbat of the witches. in spite of the hangovers both men had upon awakening from the trance, they immediately set about writing separate accounts of what they had envisioned. except for differences in wording, they described the same scenes. peuckert s theory is that the sabbat was often manifest with the use of such salves, and although the people involved actually had no physical experiences, they could

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

priestcraft as well as a healthy respect for those magicians who could prove their worth as dependable soothsayers. in addition, the mystery schools in greece and rome were popular with aristocrat and commoner alike and kept alive the mystical impulse in both cultures. many researchers have drawn comparisons between certain of the mystery school traditions and the great festivals, the sabbats of the witches as they gathered in the forests of europe. when constantine the great (d. 337) legally sanctioned christianity throughout the roman empire, he in effect granted the early church fathers a kind of dominion over their constituents that they had not previously enjoyed. as the influence of the christian clergy grew in the empire, many of them expressed their opinions that magic and sorcery

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

of occult wisdom and knowledge from the kabbalah, the ancient egyptians, the arabs, and various pagan sources, and had thereby come under the scrutiny of the church and suspected of communicating with demons. although these individuals valiantly clung to precious fragments of ancient lore and insisted that they were practitioners of good magic, the clergy saw few distinctions between the magi and the witches that the inquisition sought to bring to trial for demonolatry and devil worship. it was not until the advent of the renaissance that the magi and their forbidden knowledge began to gain a certain acceptance among the courts of europe and the better educated members of the general populace. perhaps one of the greatest difficulties that the magi had with the orthodox clergy was their con

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

gs, participating. h it was in their enjoyment of the excitement and vigor of the old religion that the peasants could allow themselves the luxury of experiencing pleasure without the interference of the church, which sought to control and repress even human emotions. but it was that same expression of seeing the divine in all of the creator fs works that brought the wrath of the church down upon the witches in the terrible form of the inquisition. m delving deeper buckland, raymond. witchcraft from the inside. st. paul: llewellyn publications, 1995. frazer, sir james george. the new golden bough. edited by theodor h. gaster. new york: criterion books, 1959. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul: llewellyn publications, 2000. michelet, jules. satanism and witchcraft

ho were ever at hand to provide assistance to the physicians or magicians. in rome, the seers and soothsayers asked their familiars or magistelli to provide supernatural assistance in their performance of magic and predictions. in many lands where the christian missionaries planted their faith, various saints provided an acceptable substitute for the ancient practice of asking favors or help from the witches f familiar. interestingly, many of the saints of christendom are identified by an animal symbol, for example, the dog with st. bernard; the lion with st. mark; the stag with st. eustace; and the crow with st. anthony. however, in those regions where the country folk and rural residents persisted in calling upon their familiars, the church decreed the spirit beings to be demons sent by

THE GOD OF THE WITCHES

appeared i have received many letters containing criticisms, some complimentary, somecondemnatory, of that book. if other correspondents honour me with similar private criticisms of the presentvolume, i ask of them that they will sign their communications, even when the opinions they express areadverse. anonymous letters, of which i received a number, reflect no credit on their writers.the god of the witches1introductionmuch has been written of late years on the changes, evolution, and continuity of material culture from thepalaeolithic period down to the roman era when written accounts of western europe began. the movementsof peoples, the increase of trade, the advance of civilisation, have all been traced with considerable precision.the late palaeolithic period of europe has been linked

hurch could seize only the poorer members, those of highrank were too powerful to be sent to their deaths and went free.the fifteenth century marks the first great victories of the church. beginning with the trials in lorraine in1408 the church moved triumphantly against joan of arc and her followers in 1431, against gilles de rais the god of the witchesintroduction5and his coven in 1440, against the witches of brescia in 1457. towards the end of the century the christianpower was so well established that the church felt that the time had come for an organised attack, and in1484 pope innocent viii published his bull against "witches" all through the sixteenth and seventeenthcenturies the battle raged. the pagans fought a gallant, though losing, fight against a remorseless andunscrupulous e

hes, tried in 1596[7] agnes wobsterwas accused of having dealings with "satan whom thou callest thy god; marion grant confessed thatchristsonday was the name of the divine personage "christsonday bade thee call him lord, and caused theeto worship him on thy knees as thy lord. boguet,[8] the inquisitor, who records with unction that he triedand executed many witches in france in 1608, states that "the witches, before taking their repast, bless thetable, but with words full of blasphemy, making beelzebub the author and protector of all things. delancre,[9] the inquisitor in the pays de labourd (basses pyr351n351es, wrote in 1613 that there was "a greatdevil, who is the master of all, whom they all adore; he also recorded the evidence of one of his victims,[10]"the devil made them believe tha

jesus christ, but to him the devil" in lancashire in 1633 margaretjohnson[13 "met a spirit or devil in a suit of black tied about with silk points, he instructed her to call him the god of the witcheschapter i. the horned god10mamilion "and in all her talk and conference she called the said mamilion her god. gaule, making a generalstatement about witch-beliefs and practices in 1646,[14] says that the witches "promise to take him for theirgod, worship, invoke, obey him. of the essex and suffolk witches, whose trials made such a stir in1646,[15] rebecca west "confessed that her mother prayed constantly (and as the world thought, veryseriously) but she said it was to the devil, using these words, oh my god, my god, meaning him and not thelord. ellen greenleife also "confessed that when she pr

ishops were said to be cloven-footed and to cast no shadows, and thosejustices of the peace appointed to try the political prisoners were seen often talking in a friendly way with thedevil.[23]this uninterrupted record of belief in a horned deity shows that underlying the official religion of the rulersthere still remained the ancient cult with all its rites almost untouched.in the depositions of the witches at the trials the horned god is very prominent at the great assemblies. thehorns and animal disguise were his "grand array, but in his ordinary intercourse with his flock the incarnategod appeared in the dress of the period. here again the congregation would see no difference between their the god of the witcheschapter i. the horned god11own and the christian priest, who also wore spec

that the goat and sheep do not occur in the british isles except in the case of the norman bishopof coventry; they belong almost entirely to france and germany. in england, scotland and the south offrance the usual animal disguise was the bull or the stag; but nowhere is there a record of the head of thereligion appearing as an ass, or a hare, though the hare was the most common transformation of the witches;in late times, in france and germany he is occasionally a pig. in guernsey there is a record of a peculiardisguise, when in 1617 isabel becquet[27] went to the sabbath at rocquaine castle and there saw the devilin the form of a dog with two great horns sticking up, and "with one of his paws (which seemed to her likehands) took her by the hand: and calling her by her name told her that

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

vidence shall send them! if they contain the words of thy wisdom they will be stronger than oblivion. if, on the contrary, they contain only errors, i know at least that my love of justice and of truth will survive them, and that thus immortality cannot fail to treasure the aspirations and wishes of my soul hat thou didst create immortal! 290 contents page translators notets1 the luciferian path& the witches sabbat by michael w. ford 2 the luciferian path& witches sabbat by michael w. ford the averse path-way of the sabbat lies in the twilight, the space between sleep and dreaming, which the flesh takes flight without weight; to draw towards a communion of those gathered under the fires of the elphame world. it is the trance which guides the spirit towards this darkness of earth or the lig

works through the godforms of ahriman and az. presented also are goetic evocation and invocation formulas of the daevas (demons) and druj (lie meaning illusion, sorcery& dragon snake vampyre. completely re-illustrated by elda isela ford, the yatuk dinoih seeks to enflesh and materializes those druj and daemonic forces which have lied dormant, sleeping in the atavistic depths of mankind. night and the witches sabbat -the adversarial foundations of sorcery- by michael w. ford 14 to look into the possibilities of models and how one may shape and assist in self-transformation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian1 terminology as averse dreaming practice. in i

being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and opposer. set is also related to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sabbat. the image of those leaving the flesh, to go forth in the name of the devil by flying with familiars and other demons is not too far from realistic workings in the present time. 1 luciferian is also relevant to the egyptian god set, sethanic= of set. 2 see iblis, the black light by peter lamborn wilson. the flame of isolate consciousness and being is the black light/black flame

THE NECRONOMICON SIMON VERSION

and those who clung to the old ways were effectively extinguished. the wholesale slaughter of those called "witches" during the inquisition is an example of this, as well as the solemn and twisted- that is to say, purposeless and unenlightened- celibacy that the church espoused. for the orgone of wilhelm reich is just as much leviathan as the kundalini of tantrick adepts, and the power raised by the witches. it has always, at least in the past two thousand years, been associated with occultism and essentially with rites of evil magick, or the forbidden magick, of the enemy, and of satan. and the twisting, sacred spiral formed by the serpent of the caduceus, and by the spinning of the galaxies, is also the same leviathan as the spiral of the biologists' code of life: dna the goddess of the

he original intent. the raising of the cone of power through the circle dancing is probably the simplest method of attaining results in "rousing leviathan, and has been used by societies as diverse as the dervishes in the middle east and the python dancers of africa, not to mention the round dances that were familiar to the gnostic christians, and the ones held every year in the past at chartres. the witches of today, however, while acknowledging the importance of the male element of telluric power, generally prefer to give the greater honour to the female principle, personified as the goddess. the goddess has also been worshipped all over the world, and under many names, but is still essentially the same goddess. that tiamat was undoubtedly female is to the point; and that the chinese as

s death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summerland. sumer-land? another hallmark of the craft of the

nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egy

THE WITCH CULT OF ZOS VEL THANATOS

decrees that for all effort expended in a constructive channel there inevitably follows increased ability and real advancement. a comparison of one bol tarot card in different versions bol ii 1930s bol iii 1994 bol iv 2003 this page is a part of my project "early occult tarots on the web: images and descriptions. my russian tarot pages himthe witch cult of zos vel thanatos austin osman spare and the witches sabbat art and image by austin osman spare commentary by the night ravener, a brother unto the pact of witchblood 2004 confidential: for initiates of the order of phosphorus only. not to be sold or passed beyond the circle. the commentary is from a personal magical perspective of the editor and in no way implies the ideas of aos or his interpretations. initiation is unique and solitary

h- devoured reality beyond the watchful and often passed eye. austin osman spare signed the oath of a probationer in the presence of aleister crowley in 1909, assuming the magickial name of yihoveaum, which spare would later have a slight falling out with crowley, thus never reaching beyond the probationer initiation of the a:a. spare continued to develop and tap into what is to be loosely called the witches sabbat, based on the dreaming aspects of sorcery and working with spirits. his development of the zos kia system came to an awakening with the publication of the grimoire "the book of pleasure" in 1913 which described kia as "the absolute freedom which being free is mighty enough to be 'reality' at any time. therefore is not potential or manifest (except as its instant possibility) by

a, meaning will in greek. focus and difference being not of dual aspects. however, always present in its need of balance. spare's system still requires much attention and focus, not just for the sake of study, but to build a stronger alphabet of desire for the aspiring sorcerer who will always be apt to transverse the spheres of both light and shadow, the angelic and the demonic. further reading: the witches sabbat (fulgur limited) from inferno to zos (fulgur limited) zos speaks by kenneth and steffi grant (fulgur limited) cults of shadow by kenneth grant (skoob) nightside of eden by kenneth grant (skoob) aleister crowley and the hidden god by kenneth grant (skoob) chaos magick and luciferian sorcery by michael ford 2001 confusion is the result of a system of failure. in order to build and

direct descendent of aleister crowley highly commendable thelema system, or 93 current. four flying witches as a sorcerer who is drawn to and receives the initiatory spark via art, i was first drawn to this image years ago. this image was placed above my altar for some time, meditated on before sleeping and held a kind of gateway to my early experiences with the sabbat. here we find the flesh of the witches in the astral plane, mature and well worn. the falling flesh is all ecstasy- that by casting the circle and going forth into the sabbat of spirit can we then begin to learn of ourselves and the very potential we hold. the four flying witches is a gateway of lust and deep set desire; this would belong to the instance of the celestial or luciferian sabbat; the spirit does not regress to

ards others and utter hunger and destruction for those who have wronged you. evil genius herein the fetish of the sorcery, the holy guardian angel/evil genius or luciferian angel within the black tradition. when the initiate has uplifted his own being by the rite of the adversary and the ritual of the holy guardian angel, azal ucel, the essence of the true will may then be understood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the cunning shall gather as one. here is the great orgy of the horned one, when the luciferic angel and the daemon or akoman is joined, the black adepts astral body is unleashed within the aethyr to formulate their will, to expand their consciousness and then take the sacrament of the black graal of the sabbat, the venom which

TRUE HISTORY OF WITCHCRAFT

of llewellyn or any other publisher that there was a market for it" aidan a. kelly, gnosis, winter, 1992..the gardnerian book of shadows is one of the key factors in what has become a far bigger and more significant movement than gardner can have envisaged; so historical interest alone would be enough reason for defining it while first-hand evidence is still available" janet and stewart farrar in the witches' way, 1984 "it has been alleged that a book of shadows in crowley's handwriting was formerly exhibited in gerald's museum of witchcraft on the isle of man. i can only say i never saw this on either of the two occasions when i stayed with gerald and donna gardner on the island. the large, handwritten book depicted in witchcraft today is not in crowley's handwriting, but gerald's" doreen

oto, as well as a chartered initiator, and can tell you from experience that becoming a companion of the royal arch of enoch, perfect initiate, prince of jerusalem and chartered initiator is a long and arduous task. gardner was in the habit, after the public career of wicca emerged in the 1950s, of downgrading any crowleyite associations out of his past, and, as janet and stewart farrar reveal in the witches' way (1984, p3) there are three distinct versions of the book of shadows in gerald gardner's handwriting which incorporate successively less material from crowley's writings, though the last (termed "text c" and cowritten with doreen valiente after 1953) is still heavily influenced by crowley and the oto. ms. valiente has recently uncovered a copy of an old occult magazine contemporary

aching influence, and it would appear that the wiccan third degree is one of the most blatant examples of that influence. take, for example, this excerpt from what is perhaps the most intimate, most secret and most sublime moment in the entire repertoire of wicca rituals, the nonsymbolic (that is, overtly sexual) great rite of the third degree initiation, as related by janet and stewart farrar in the witches' way (p.34: the priest continues `o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns in the heart of every man, and in the core of every star. i am life, and the giver of life. yet therefore is the knowledge of me the knowledge of death. i am alone, the

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

secret society in orleans for celebrating obscene rites. 182 the stedingers of germany, and their secret ceremonies. 184 the knights templar charges brought against them. 185 spitting on the cross, and the denial of christ. 188 the kiss. 189 intercourse with women prohibited. 190 the cat and idol worship. 194 baffomet, or baphomet. 198 von hammer s description of the templars images or idol. 199 the witches sabbath the last form which the priapeia and liberalia assumed in western europe 206 contents. xi page. trial of witches at arras, in france. 207 sprenger and others on witchcraft in the fifteenth century. 209 bodin s description of the sabbath ceremonies. 210 pierre de lancre s full account of the witches sabbath. 212 pictorial representation of the ceremonies. 245 similarity of the p

ure 1. 146 2, 3, 4, 5. 147 xxxv.amulets &c, of gold and lead: figure 1, 2, 3, 4, 5. 147 xxxvi. robin goodfellow, phallic amulets &c: figure 1. 148 2. 148 3. 121 4. 137 5. 153 xxxvii. priapic illustrations from old ballads: figure 1. 154 2. 153 xxxviii. idols of the knights templars. 199 xxxix. scupltures of the templars mysteries: figure 1. 199 to 203 2. 200 to 203 3. 200 to 204 4. 199 to 204 xl. the witches sabbath, from de lancre, 1613. 241, 246 an account of the remains of the worship of priapus, lately existing at isernia, in the kingdom of naples: in two letters: one from sir william hamilton, k.b, his majesty s minister at the court of naples, to sir joseph banks, bart, president of the royal socieity. and the other from a person residing at isernia: to which is added a discourse on

em hominum, quorum forma ab humana effigies incipit, sed bestiali extremitate terminatur, vel sunt d mones incubones, vel satyri, vel homines silvestres. mamotrectus in isaiam, xiii, 21. 4 see plate xxxvi, fig 5. from a copy of the black-letter ballad in the libray of the british museum, 5 plate xxxvii, fig. 2. from the same ballad. 154 on the worship of the assumed by the demon at the sabbath of the witches, of which we shall have to speak a little further on. the romish church created great confusion in all these popular superstitions by considering the mythic persons with whom they were connected as so many devils; and one of these priapic demons is figured in a cut which seems to have been a favorite one, and is often repeated as an illustration of the broadside ballads of the age of j

shed through it, which was looked upon not only as a purification, but as a protection against evil influences. it was the night when ghosts and other beings of the spiritual world were abroad, and when witches had most power. it was believed, even, that during this night people's souls left the body in sleep, and wandered over the world, separated from it. it was a night of the great meetings of the witches, and it was that in which they mixed their most deadly poisons, and performed their most effective charms. it was a night especially favourable to divination in every form, and in which maidens sought to know their future sweethearts and husbands. it was during this night, also, that plants possessed their greatest powers either for good or for evil, and that they were dug up with all

nitiated were believed to have obtained thereby powers which were not possessed by the uninitiated, and they only were supposed to know the proper forms of invocation of the deities who were the objects of their worship, which deities the christian teachers invariably transformed into devils. the vows which the people of antiquity addressed to priapus, those of the middle ages addressed to satan. the witches sabbath was simply the last form which the priapeia and liberalia assumed in western europe, and 1 quod du sunt professiones in ordine templi, prima licita et bona, et secunda est contra fidem. wilkins, concilia, ii, 383. 2 wilkins, concil, ii, 387. generative powers 207 in its various details all the incidents of those great and licentious orgies of the romans were reproduced. the sab

hes sabbath was simply the last form which the priapeia and liberalia assumed in western europe, and 1 quod du sunt professiones in ordine templi, prima licita et bona, et secunda est contra fidem. wilkins, concilia, ii, 383. 2 wilkins, concil, ii, 387. generative powers 207 in its various details all the incidents of those great and licentious orgies of the romans were reproduced. the sabbath of the witches does not appear to have formed a part of the teutonic mythology, but we can trace it from the south through the countries in which the roman element of society predominated. the incidents of the sabbath are distinctly traced in italy as early as the beginning of the fifteenth century, and soon afterwards they are found in the south of france. towards the middle of that century an indiv

TYSON DONALD SOUL FLIGHT

held at certain times of year, most notably all hallow's eve (october 3 1) and walpurgis night (april 30, usually on high places such as the tops of mountains. the brocken or blocksburg in the hartz mountains of germany was the most famous location for this gathering. more fascinating from the point of view of astral travel and the astral world is the gathering place supposed to have been used by the witches of mora, in sweden, who attracted the ire of the clergy and of the swedish monarch charles xi in the year 1669. the accused witches called the place the blocula, according to their inquisitors, who described it as "a delicate large meadow, whereof you can see no end. the place or house they met at had before it a gate painted with divers colors; through this gate they went into a littl

m lugano who missed his wife w.hen he arose one morning and went searching for her around his estate. he located her naked and dirty, lying unconscious in the pigsty. when he interrogated her, she tearfully admitted that during the night she had gone "on a journey."24 the blocula, insofar as it can be said to have had any existence, is clearly an astral pl.ace. the beasts supposed to have carried the witches there were astral beasts, carrying their astral forms. it is doubtful, however, that swedish witches ever traveled to the blocula, either physically or astrally, to attend large sabbat gatherings. the whole concept of the great witch sabbat was an invention of the inquisitors of the church. rossell hope robbins wrote "the conception of the sabbat seems to have been fabricated during th

VOX SABBATUM

x magic include: of the nature of the gods; liber agape the book of the unveiling of the sangraal de arte magica; and of the homunculus, many of which are included in francis king, ed, the secret rituals of the o.t.o (new york: samuel weiser, 1973. lxxx blavatsky, collected writings, ed. boris de zirkoff (madras: theosophical pub. house, 1950-73, v.11, p.29; cf. collected writings, givox sabbatum the witches sabbat 1 vox sabbatum the witches sabbat by michael ford illustration by elda isela ford with other medieval images vox sabbatum the witches sabbat 2 luciferian witchcraft and in the secret cave of my wisdom it is known that there is no god but myself -qu ret al-yezid, the revelation of malak tauus the perception of lucifer is to seek light, wisdom and higher articulation of being thro

ek to continually develop the self in a model of lucifer3 who fell from light of selflessness to taste the pleasures and knowledge of darkness, who in turn learned the wisdom of the crooked dragon4 by the predilection of being on the left hand path, the mind is considered luciferian in perception a state of being in continual change and progression. look now to the imagination5 for the entry into the witches sabbat, leave the flesh and come forth to the forge of cain. the witches sabbat behind the initiatory models of what is called diabolism, lies a plethora of shapes and forms for any initiate to move through. the gate of the left hand path is indeed a dangerous way as it inaugurates and initiates change internal and external. in the rational consciousness the mind is aligned with the sp

wisdom. this is the basis of the sabbatic goat as the torch bearer, which signifies knowledge and intelligence. 2 the antinomianian path of self-deification, isolating the psyche from the natural order of self- dissolution. 3 from oz, or azazel the fire djinn and first born of light. 4 leviathan, see the grimoire abramelin. 5 called iblis or is the same as shaitan in islamic sufism. vox sabbatum the witches sabbat 3 and hell below. he in his late teens or early twenties rebels from the norm of christianity and adopts a so-called satanic or even an atheistic belief system. by the time he becomes old, 50 s plus he begins reverting back to the christian beliefs which were embedded from his childhood. he dies a christian due as he views his body crumbling and his fears grow close he is not su

el. some view this as an exterior spirit, but rather more correctly it is an interior force; one which appears so strange at first to your level of consciousness you will find it easier to label it an exterior force. the definition of angel is a higher facility of man, it is intelligence and matured control, the very careful planning and stillness of being which is both energetic and vox sabbatum the witches sabbat 4 solar, strong and the very fountainhead of self-development and progressive being. it is the seat of the psyche, the demon genius of man and woman. the definition of daemon or beast is the shadowed and animalistic instinctual, impulsive side. it is the djinn (spirit daemon) of pleasure, desire, lust and sexual passion. it is the animalistic and passionate essence which resides

sexual passion. it is the animalistic and passionate essence which resides in the skull of man. it is the continual goal and point of the left hand path to develop both aspects and unite them as a developed luciferian perspective to be independent but not allowing nature or imbalance within the mind to destroy you. often, more so than not, we are our own worst enemy. as you adopt a model such as the witches sabbat as your initiatory focus, keep in mind the many origins which represent the foundation of the rite itself. christian witch hunters may have indeed fabricated many of the stories of the sabbat, much of the sexual manifestations of that time with accordance to demons and such, but do not loose the point of which we expand from their writings. if you are christian or not, by utiliz

do their will as long as it does not adjure or step over another s. christians ignore and put themselves above the right of to each his own or do what thou wilt, instead propagating bigotry through dirt covered mirrors of a shriveled savior no longer reflective of the bigger picture of the world today. 8 a good starting point for antinomian thought, the satanic bible by anton lavey. vox sabbatum the witches sabbat 5 with the most dangerous type of self-deification becoming and developing the self. the rite tests and proclaims change, when ecstasy is reached by invocation over and over, or mantric repetitions of certain self-stimulating phrases, the gates of hell9 are opened. the witches sabbat is a system or model of left hand path self-deification; it is the separation from the natural o

WICCA EIGHT SABBATS OF WITCHCRAFT

eeks' of bad weather (i.e, until the next old holiday, lady day. this custom is ancient. an old british rhyme tells us that 'if candlemas day be bright and clear, there'll be two winters in the year' actually, all of the cross-quarter days can be used as 'inverse' weather predictors, whereas the quarter-days are used as 'direct' weather predictors. like the other high holidays or great sabbats of the witches' year, candlemas is sometimes celebrated on it's alternate date, astrologically determined by the sun's reaching 15-degrees aquarius, or candlemas old style (in 1988, february 3rd, at 9:03 am cst. another holiday that gets mixed up in this is valentine's day. ozark folklorist vance randolf makes this quite clear by noting that the old-timers used to celebrate groundhog's day on februar

WICCA WITCHCRAFT TODAY

the museum of magic and witchcraft at castletown is the only one in the world devoted to magic and witchcraft. i have the materials here to prove what i say. i wish to thank mr. ross nichols, editor of christian's history and practice of magic, for supplying me with supplementary information and for 1m many useful suggestions and comments. g.b. gardner director the museum of magic and witchcraft the witches' mill castletown, isle of man introduction by dr. margaret murray formerly assistant professor in egyptology at university college, london in this book dr. gardner states that he has found in various parts of england groups of people who still practise the same rites as the so-called 'witches' of the middle ages, and that the rites are a true survival and not a mere revival copied out

them. so when people, for example, ask me 'why do you say that witches work naked' i can only say 'because they do 'why' is another question, the easy reply being that their ritual tells them they must. another is that their practices are the remnants of a stone age religion and they keep to their old ways. there is also the church's explanation 'because witches are inherently wicked' but i think the witches' own explanation is the best 'because only in that way can we obtain power' witches are taught and believe that the power resides within their bodies which they can release in various ways, the simplest being dancing round in a circle, singing or shouting, to induce a frenzy; this power they believe exudes from their bodies, clothes impeding its release. in dealing with such matters it

n journeyed to their meetings in that costume; but in later times the church, and more especially the puritans, tried to hush this up and invented the story of the foul old woman on a broomstick, to replace the story told at so many witch trials of wild dances in the moonlight by beautiful young witches. personally i am inclined to believe that while allowing for imagination there is something in the witches' belief. i think that there is something in the nature of an electromagnetic field surrounding all living bodies, and that this is what is seen by some people who call it the aura. i can sometimes see it myself, but only on bare flesh, so clothes evidently obstruct its functioning; this, however, is simply my own private belief. i think a witch by her formulae stimulates it, or possibl

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

least concerned if others disapprove. all that matters to them is, are they on the path? i have learnt tolerance in the many years i spent in the east and if anyone finds true paradise in the buddhist rites, the sabbat, or the mass, i am well content. if i were permitted to disclose all their rituals, i think it would be easy to prove that witches are not diabolists; but the oaths are solemn and the witches are my friends. i would not hurt their feelings. they have secrets which to them are sacred. they have good reason for this secrecy. i am, however, permitted to give one sample of their rites. it tells little, for, apart from the rites, they themselves know little. for one reason or another they keep the names of their god and goddess a secret. to them the cult has existed unchanged fr

ions of the gods. the circle such as it is shown in pictures may or may not be used. it is most convenient to mark it with chalk, paint or otherwise, to show where it is; but marks on the carpet may be utilised. furniture may be placed to indicate the bounds. the only circle that matters is the one drawn before every ceremony with either a duly consecrated magic sword or a knife, the latter being the witches' athame or black-hiked knife, with magic signs on the hilt, and this is most generally used. the circle is usually nine feet in diameter, unless made for some very special purpose. there are two outer circles, each six inches apart, so the third circle has a diameter of eleven feet. when drawn, this circle is carefully purified, as also are all who celebrate the rites. watches attach g

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

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

rst described in the old testament. this demonic area is filled with owls, ravens, daemonic servitors, vampires, werewolves, satyrs and drenched in blood. the familiar, when created, is an important step in awakening through sexual congress, from which one seeks union with the dreaming body of the gnosis. the lilitu is the gate towards one discovering the holy guardian angel (an alternate path of the witches sabbath) and the evil genius. seek union with the lilitu, within and without. one mystery of the two is that they are called the eternal couple and are symbolized in the zohar as the evil couple (evil is therefore described as the left hand path approach, isolating the self which was contrary to many of the founders of religious christianity. samael is then revealed as asmodeus and lil

ummarized in the following way: leviathan (the gateway -timelessness, subconscious power, immortal aspects of the essential self samael (the sun known as asmodeus -force, sorcery, fire. samael is the one of darkness (knowledge hidden) whom rode eve and injected filth into her. samael is the root force of the beast 666, the solar creative force and the devil of the tarot. lilith (the moon queen of the witches and lilitu/succubi -witchcraft, sorcery, lunar dream magicks. lilith is the mother of harlots whom appears in the form of a beautiful woman with the lower half animal like, hairy and feet of a large bird. lilith is the gateway to the sabbat and to the arts of lesser and greater black magick. lilith is also the lunar blood covered goddess, revealed in thelemic lore as babalon. samael (t

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